a figure of the Church of the Gospel which should bee afterward So Esai 29 Ierusalem of the forme of the citie is called Ariel that is a Lyon Also the Church is called here The mount of the daughter Sion because that the same hill of the which hee now speaketh 2 The mount or strong hold of the daughter Sion was the highest place of the whole citie knowen vnto euery man and compassed and closed about with a wall for the defence and strengthening of the citie 2. Chron. 27. vers 3. and 33. vers 4. Nehem. 3.26 Last of all the Church is here called the daughter of Ierusalem and not the daughter of euery citie whatsoeuer Thus therfore is the glory of the Church described 3. The daughter of Ierusalem that only the godly and faythful alone may vnderstand that this kingdom appertayneth vnto Christ and by Christ vnto them And thus much concerning the thing it selfe Concerning the phrase or manner of speaking it appeareth thus first that it is a Prosopopoeia or fayning â—f a person What the figure Prosopopoeia is see Oseas cap. 6. v. 1. wherein the Church of God is spoken vnto by name that as I haue sayd that company vnto whom these things are promised might certainly be noted out from others and that the Church her selfe might be stirred vp with the consideration of so great a benefite Secondly it appeareth also that in this place there is an antithesis or matching together of contraries betweene these wordes The first kingdome and The towre of the flocke The mount The daughter of Ierusalem For these three latter The towre The mount The daughter seeme to haue nothing answerable vnto that royall magnificeÌ„ce or sumptuousnes nor to promise any thing the which may giue any hope of obtayning so great and notable a kingdome Yet notwithstanding the Church shall raigne howsoeuer her matters may seeme past all hope by meanes of affliction or trouble Therefore these words are of set purpose vsed by the Prophet to meete with or answere the diuers cogitations or thoughts of men yea euen of the godly who onely should see and did behold the ruines and weakenes of the destroyed citie and did not thinke vpon the omnipotencie or almighty power of GOD that maketh the promise nor vpon his loue toward his church Vers 9. Now why doest thou crie out with lamentation is there no King in thee is thy counseller perished for sorrowe hath taken thee as a woman in trauaile The answering of an obiection THe answering of an obiection wherewith hee asswageth the sorrow and lamentation of the godly such as both then they felt by the conceiuing of the iudgements of God threatned against them and also afterwards had experience of being in the miserie it selfe Psal 74. Psal 102. And first of all by the figure Hypotyposis he paynteth forth the thing it selfe that is to say What the figure Hypotyposis is see Amos cap. 8. ver 12. their most iust sorrow the most weighty causes of the same sorrow TheÌ„ in the verse following he setteth down a coÌ„fort As for the sorrow or lamentatio of the Church it was an howling not only a crie a most sorrowfull crying out for the burden of the most grieuous miserie and not onely a lamenting And because these thinges are set forth by the Prophet as if he himselfe were present in the matter therefore hee addeth Now albeit they themselues did not yet indeed feele the same sorrow Finally this sorrow was as the sorrow of a woman in trauell that is exceeding great And this similitude is in other places else where vsed in the holy Scriptures to like purpose for hereunto is the state of the poore citie of Ierusalem most hardly besieged by Senneherib resembled Isai 37. vers 3. when as the messengers of Hezechiah say vnto the Prophet This is a day of tribulation and of rebuke and blasphemie for the children are come vnto the birth and there is no strength to bring forth And cap. 26. vers 17. Like as a woman with childe that draweth neere to the trauel is in sorrow and cryeth in her paines so haue we beene in thy sight O Lord. Agayne Iohn 16. vers 21. A woman when shee trauelleth hath sorrow because her houre is come but as soone as shee is deliuered of the childe she remembreth no more the anguish for ioy that a man is borne into the worlde And these things the prophet speaketh in a fellow feeling of their troubles and not by way of insultation or triumph and reioycing agaynst them or mocking them in these miseries The causes of the great sorrowe of the church As for the causes of so great sorrow and so great outcrying they are many as in this verse for that then that is when as the church is in such sorte afflicted by God and the Iewes afflicted also there was no King of theirs nor any Counseller or Prince the which had any care of them And so God by Ezechiel threatneth to take away their kings cap. 21. vers 26. saying Thus saith the Lord God 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 high For the safetie and presence of the King is a great hope time there were no kings left and remayning vnto the Iewes Isai 5. For the Iewes liued vnder the dominion or rule of others that is of the Babylonians by whome they were taken captiues albeit that the Lord for their defence and comfort aduanced Daniel vnto the gouernement of the kingdome of Babylon but yet he himselfe was a subiect vnto the Kings of Babylon and as a subiect obeyd them Vers 10. Sorrowe and mourne O daughter Sion as a woman in trauaile for now shalt thou goe foorth of the citie and dwell in the fielde and shalt goe into Babel but there shalt thou be deliuered there the Lord shall redeeme thee from the hande of thine enemies A granting ioyned with a coÌ„fort A Granting whereunto is ioyned a comfort And the granting is that the church may indeed lamentably mourn sorrow as he that most may mourn and is in most heauy sorrowes such as is a woman in trauaile For the Prophet confesseth that they haue most iust causes of so great sorrow the which in this place he reckoneth vp others then in the verse before to wit for that the Church shall then be caried away from her countrie when she shal be carried away must liue also in the fields vnder the open aire not in towns finally that she must be carried into countries most far off namely euen as far as into BabyloÌ„ Psa 137. Al which things are most lameÌ„table especially if we consider that the promised land was not onely the natiue soyle and countrey vnto the Iewes but also a signe and figure of the heauenly and eternall life It is a godly point to be
often soeuer God will restore it then also doe those most assured iudgements of God against the enemies of his Church which are here threatned appeare and are executed by him Vers 2. I will also gather all nations and will bring them downe into the valley of Iehoshaphat and will plead with them there for my people and for mine heritage Israel whom they haue scattered among the nations and parted my land 1. The place 2. The persons 3. The cause THis verse comprehendeth three things the which without all doubt do declare the destruction to come to the enemies of the Church The first containeth the place The second whom God will punish The third for what cause 1. The valley of Iehoshaphat The place is sayd that it shal be the valley of Iehoshaphat to wit by the figure Metalepsis which what it is see Oseas cap. 4. ver 18. that looke what and what maner of benefite of God the people of the Iewes did once feele in that valley when God gaue that mightie ouerthrow vnto his enemies the Moabites and Ammonites 2. Chro. 20. the like shall the church alwayes feele when as it is deliuered by God namely that he will in a moment destroy all the enemies thereof although they haue neuer so much conspired together bee neuer so diuers or many in number See Psal 83. Now they which shall be gathered together 2. The vnbeleeuing people nations whatsoeuer iudged and punished by God are the Gentiles that is men people which remaine infidels and vnbeleeuers For as for those which shall turne vnto the true God and shal receiue Christ by faith they shall not be destroyed by God nor be inwrapped in this iudgemeÌ„t Therefore the vnfaithfull onely shall bee gathered and that all of them that is out of euery nation and people which haue afflicted the Church of God Lastly the cause is added namely 3. Because they haue scattered the people of God among the heathen and haue diuided their land for that they haue both scattered the people of God among the Gentiles also moreouer haue diuided their land among themselues haue robbed and spoyled it yet both this people and also this their land was the people and inheritance of God himselfe only Wherefore those infidels shall iustly bee punished by God in regard of a double saâ—â—ledge or theeuerie to Godward namely because they robbed and spoyled both the people of GOD and also the lande of God Vers 3. And they haue cast lots for my people and haue giuen the child for the harlot and sold the girle for wine that they might drinke An amplification of the despite and iniurie offered by the heathen vnto the people of God AN amplification of this villanie or despite and wrong done by these heathen or infidels not vnto men but vnto God himselfe which amplification is taken from this notorious despite of theirs For these Gentiles breaking both that priuiledge and authoritie which God had peculiarly ouer this people and also the generall lawes and teaching of nature and humanitie handled and vsed the Church of God most shamefully nay most cruelly For they did not only make that whole nation captiues and diuided them amoÌ„g themselues by lot as couetous Souldiers are wont to doe their pray and bootie and as they did with the garments of Christ Matth. 27. but also they intreated the godly so despitefully and villanously that they sold the boyes and the girles as the drosse of the world for a most small and low price the which afterward they conuerted or turned vnto lewd and wicked vses as namely into whoredome and drunkennes The Sardians So in times past the captiue Sardians in reproch were called Saleable or as we may terme them dog-cheap slaues who because of their cheapenes and great numbers of them were sold for a farthing a piece or for a matter of nothing And truly in such sort commonly doe the vngodly handle the godlie when as they fall into their hands that they esteeme not so much of them as they doe of other slaues of other infidell and vnbeleeuing nations nay many times they make not so good reckoning of them as they doe of most vile and filthie dogges But because of such crueltie of men against men God is most grieuously angrie Amos cap. 1. and 2. So one day will God destroy the Turks because of the like crueltie against Christians Vers 4. Yea and what haue you to doe with me O Tyrus and Zidâ—â— and all the costes of Palestina will ye render me a recompence and if ye recompence me swiftly and speedily will I render your râ—compence vpon your head An application of the former despite vnto 3. seueral peoples AN application of the former iniurie and despite done agayâ—â—â— God and the people of God First vnto the Tyrians afterâ—â—â—â—â— vnto the Sidonians and lastly vnto them of Palestina or the Philistims All these God accuseth of a three fold crime 1 Iniustice 2 Sacrilege 3 Cruelty and the same most hainous that is to say of iniustice sacriledge and barbarous cruelty Of iniustice in this verse 1. Iniustice For they thus afflicted or plagued the church vpon no cause in as much as they were no way prouoked by her but made vniust warre against the church of God being moued thereunto through the hatred of God only Therefore saith the Lord there is no iust cause of this punishment by you layd vpoÌ„ my church There hath no occasion bin giuen you Therefore you can pretend or allege no recompence that is no requittance of any wrong done vnto you before for the cause of your cruelty against my church Therefore you are in this point altogether vniust and wrongfull dealers But I when as I shall punish you shall be iust euen therefore or in so doing For I shall iustly pay home vpon your owne heads the price of this your wickednes For I shal giue vnto you a reward of your so great iniustice Ver. 5. For ye haue taken my siluer and my gold and haue caried into your temples my goodly and pleasant thinges SEcondly he accuseth them of sacriledge 2 Sacrilege or the euery against God to wit for that they haue taken from him that is from the true God an holy thing or such goodes as were appoynted for his seruice and haue conuerted or bestowed them vpon the worshippe and temples of their idols wickedly profaning or vnhalowing diuine and holy thinges or such as were ordained vnto holy vses So doth Balthasar with the vessels of the temple Dan. 5. Which thing is a notorious sacriledge or robbery against God Ver. 6. The children also of Iudah and the children of Ierusalem haue you solde vnto the Grecians that you might send them farre from their border THirdly he accuseth them of barbarous cruelty namely 3 Cruelty that they were not content to carry away captiue the children of Iudah and of Ierusalem that is such
which before time had so often by them bin afflicted or troubled might be cheered vp also with this comfort namely that God in the end will be the reuenger of those that are his and the punisher of the enemies of his church Ver. 6. And the sea coast shal be dwellings cottages for shepheards and sheepefoldes An explanatiō of the former verse A Making more plaine of the former sentence whereby the wonderfull desolation or laying wast of the land of the Philistines at that time most florishing and populous or full of people is described Now therefore is shewed what the Prophet meant when he sayd that no man should afterward dwell there any more to wit that none should abide and remaine there as in his fixed or setled home and seate but if any be found there they shall be as vagrant or wandring shepheards the which for a time haue cottages foldes and closures there only to feede and keepe in their sheepe Therefore vnder the name of sheepefoldes and closures the which haue no firmnes or soundnes in them a wast vntilled country is described These things if at any time are at this day most especially to be seene in that land of the Philistines long since haue they bin fulfilled by the Chaldees Ver. 7. And that coast shal be for the remnant of the house of Iudah to feede thereupon in the houses of Ashkelon shall they lodge toward night for the Lord their God shall visit them and turne away their captiuity A comfort for the Church of God A Comfort but by way of digression or going aside from the matter that God might cheere vp and comfort his church For he sheweth by the way briefly vnto whom in the end this land of the Philistines shall come after that it hath by him in such sort beene destroyed because of the sinnes thereof For it shal come vnto the church and vnto the Iewes the which shall be left aliue out of that destruction the which the Lord threatned vnto them before So then the Lord promiseth both that there shall some Iewes be left aliue that is some godly and that they also shall possesse the gates and land of their enemies Wherein appeareth the infinite or endles goodnes of God toward his church 1. The freedom of the Church of God in those places But first of all the Prophet describeth or setteth foorth how free and out of daunger the possession of the church of this place and land shall be namely that the church of God in those places shall freely feede her flocks nay that it shall both in the euening and also in the night rest there in safty and without daunger Secondly 2 Why this shall fall out vnto the church he sheweth why that shall fall out vnto the church to wit through the only goodnesse and mercy of God towardes it because God shall visit her haue mercy vpon her Lastly he addeth or setteth downe 3 When this shall bee when this shall be After that the Lord shall haue visited his church againe and shal haue brought back deliuered the captiues All which things first of all and litterally or according to the letter 1. Literally albeit they be to be referred vnto the time of the returne of the Iewes from out of the captiuitie of Babylon yet in as much as all those things then were types and figures of our deliuerance also by Christ and of the setling of the spirituall kingdome of Christ in the world by the preaching of the Gospell afterward 2. Spiritually these things also are mysticallie and spiritually to bee vnderstood of the kingdome of the Gospell The Iewes therefore in this place doe signifie the true Church of Christ The Philistines betoken both those which are the true Philistines and also all the Gentiles By the word feeding no doubt is signified the preaching of the Gospell and by the word visiting the comming of Christ and the preaching of his doctrine Therefore after the death of Christ and the preaching of the Gospell these things also were especially fulfilled like as literally they were fulfilled after the returne from Babylon Vers 8. I haue heard the reproch of Moah and the rebukes of the children of Ammon whereby they vpbrayded my people and magnified them selues against their borders The second example of the iudgements of God vpon the Meabites and Ammonites THe second example of the iudgements of God set before the Iewes to wit of the Moabites and Ammonites and this for two causes First that by this example the Iewes may vnderstand that God is the reuenger of his owne maiestie and Godhead and of his commandement in all nations and therefore among those will he especially reuenge that people the which doe confesse themselues to be the people of God that is chosen peculiarly to worship God such as were the Iewes the which were called the seede of Abraham and we also at this day are Secondly that by this example also of the iudgement of God against the enemies of the Iewes God doth not cast away his Church when as he doth sharply punish the same that is of his Church God might comfort those that are his and teach that they are not cast off by him no not at that time whē as he doth chastise them for their sinnes although he doe it hardly and sharply like as there is such a punishment threatned vnto them The cause of this punishmēt of the Moabites is two-fold But in describing or setting forth of the punishment of the Moabites first God rehearseth the cause for the which he punisheth them both that the rest of the enemies of the Church may feare the like vnto themselues when as they doe the like and also that it may appeare vnto all men that God is a iust God And the cause of this iudgement of God against the Moabites is two-fold to wit their reproch and violence against the people of God 1. Their reproch against the Iewes The reproch is shewed by the Ammonites and Moabites done vnto the Iewes both in deede and also in words Therefore the Prophet nameth it reproch in regard of the deedes and rebukes or despite Cherpah Gidduph in respect of the words if the vse of the Hebrew tongue be considered Force or violence is sufficiently vnderstood to bee done vnto the Iewes by the Moabites and Ammonites Then force or viclēce against them in that they magnified or inlarged their borders taking away the countries and remouing the bounds which God had promised and set vnto that his people And it maketh vnto the declaring and laying out of the hainousnes of the inuirie and of the iniquitie that they are significantly called the sonnes of Moab and Ammon because that by the only calling to minde of their originall of their kindred or stock they did know that they were ioyned vnto the Iewes by the friendship of bloud and not only
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
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
both are foretold to come to passe may easily be discerned and knowen which of them are true or false prophets For the true set downe the circumstances of the thing to come but the false overpâ—sse them The prophets of God bâ—gan from the beginning of the world And whereas the true prophets doe at no time nor by no meanes carrie vs from the true God and from his service and doctrine unto idolatry or unto the elements of this world we gather that all Cabalists and other such like prophets are false prophets For were it granted that all these did alwaies foretell true things the which they at no hand will yeeld vnto which have heard from them of things to come yet in the end they draw vs hereunto that in stead of God we should worship the elements of the world For they doe tye the power of God unto certaine words and syllables as doe the Cabalists and some Magians or Sorcerers or else they doe not purely expound the worde of God it selfe but doe carry and apply it from the knowledge of godlines unto the vanity and curiositie of men the which no doubt the Broccardicall prophets use to doe CAP. 10. When the godly and true Prophets of God tooke their beginning And likewise when they ceased or ended in the Church IT is a worthy question At what time first the prophets of God began to be and at what time they ceased the which for this cause ought not here of vs to be omitted and overpassed And first to speake briefly of the first part of this question The prophets of God began to be ever from the beginning of the world as being such who both knew the will of God by his revelation and themselves received from God and delivered over againe as it were from hand to hand that same promise of the Messias to come and to suffer for the saluation of mankinde Hereof it is that the Prophets the which haue spoken of the Church to be redeemed by Christ are saide by Zacharie who himselfe was a prophet to have beene from the beginning of the world that is from all age of the world and from the first making and being of the world as it is in Luke in his gosped chap. 1. v. 70. As he spake by the mouth of his holy Prophets which were since the world began And Paul writeth that the promise of God the father concerning his Sonne the Messias and propitiator or atonement maker of the world to come that it was knowen and foretold by the prophets before the times of the world that is before any ages of the worlde or this courses of yeres which doth arise of the going about of the sunne were made and therefore from the very beginning of this globe or round world Titus 1.2 Vnder the hope of eternall life which God that can not lye hath promised before the world began That which also is confirmed out of the epistle unto the Hebrewes cap. 1. vers 1. in these wordes At sundry times and in divers manners God spake in the olde time to the Fathers by the Prophets In these last dayes he hath spoken vnto vs by his Sonne For straight after the creation of the world by God The promise of the Messias froÌ„ the beginning and sinne committed by the first man Adam the promise of the Messias was I will put enimitie betweene thee to wit Satan and betweene the seed of the woman He shall breake thine head and thou shalt bruise his heele Gen. 3.15 the which promise at the first was made unto Adam in wordes and delivered as a prophesie and most excellent foretelling of things to come Afterwards it was declared and expounded by the addition or bringing in of sacrifices For as God commanded sacrifices to be made unto him by Adam and his successours or those that came after him untill the comming of the Messias himselfe so he did declare the meaning of them And also moreover the same will of God concerning the Messias to come was alwaies more clearely opened and shewed by other revelations made unto the godly Whereupon from the very selfe lame time prophesies and prophets concerning Christ the iudgement of God to ensue upon the wicked and concerning other matters also and articles of the faith began to be in the worlde and in the Church of God that is to say from the very beginning of the world the true prophets of God were and began to be And I make no doubt but that Adam himselfe who talked so often with God who first received from him that same promise of the Messias and diligently delivered it unto his posteritie Adam the chiefe and first prophet who had sacrifices and the signification of them by God his revelation Hebrewes chapt 11. vvas a chiefe prophet of God and is to be reckoned first in the roule of the prophets after him Abel then the rest of the Patriarches of whome in the holy scripture there is godly and commendable mention Gen. cap. 5. Hebr. cap. 1. For as without faith in Christ there was never any saluation nor any peace and reconciliation or friends making an atonement betweene God and men Heb. 9. ver 15. And for this cause is he the Mediatour of the new Testament that through death which was for the redemption of the transgressions which were in the foâ—mer Testament they which were called might receive the promise of eternall inheritance So was there no age of the worlde in the which that same promise of Christ to come was not extant and preached and in the which die same was not better confirmed and by little and little more clearely expounded by the fuller revelation of the things which Christ should suffer and doe for vs the which revelation as the time of the comming of Christ was more neere so was it of God made more full and more plaine VVhereof it commeth to passe that there was no age before the comming of Christ in which there were not some Prophets and therefore that they began to be from the very instant of the saving of the Church that is from the beginning of the world made That which Peter also teacheth 1. epist 1. chap. vers 10 11. namely that the sufferings and glorie in Christ to come were declared of the prophets of God by the revelation of the holy ghost The wordes be these Of the which salvation the prophets have inquired and searched which prophesyed of the grace that shoulde come unto you searching when or what time the spirit which testified before of Christ which vvas in them should declare the sufferings that should come unto Christ and the glory that should follovv But these revelations alwaies in the latter times untill the comming of Christ were more easily and fully revealed but in the first times more obscurely or darkely vnderstood And this is mine answere unto the first part of the former question when the prophets of God tooke their beginning When
what so euer shall happen or fall out vnto the Church euen vntill the ende of the worlde VVhereof it commeth to passe that it is forbidden that any thing should be added or put vnto it Reuel cap. 22. ver 18. If any man shall adde vnto these things God shall adde vnto him the plagues that are written in this booke For what neede was there that those thinges should be foretolde vnto vs the which shall come to passe after that this worlde is ended Therefore this Apocalypse or Reuelation was a sealing and closing vp of all prophesie the which vnfoldeth the estate of the whole Church vnto the very last age of the worlde and resurrection or rising againe of the deade Jâ—stinus Martyr And albeit that Iustinus Martyr doe affirme that there were afterwardes some Prophets remaining in the Church for the Reuelation was written about the last times of Domitianus the Emperour and Iustinus Martyr liued vnder vnder the Emperours Antonini to wit about fourtie yeares after the writing of the Reuelation yet those Prophetes flourished but a little time in the Church neither foretold they any thing of any great importance but onely such things as were to come to passe in regard of that time vnto the Church the which God for this cause would haue them to foretell to comfort the Church withall And that selfe same gift also vanished away by little and little Therefore after the reuelation I doe not thinke that there were any prophets in the Church the which foretold any falling out of things of any great importance because that the same Reuelation doth abundantly conteine all thinges as I haue said the which shall come to passe euen vntill the worlds ende And whereas I say that there were Prophets both in the olde and also in the new Testament I doe also vnder them comprehend Prophetisses Vnder prophets are also to be contained prophetissâ—s that is certaine godly women extraordinarily indued by God with the gift of prophâ—â—e that is to say godly women whome the Lord raised vp sometime to prophesie Of which sort there is in the holy Scripture mention made of these Marie the sister of Moses and Aaron Exod. 15.20 Debora which in battell overcame Sisara Iudg. cap. 4. ver 4. Olda in the time of Iosias King of Iuda 2. King cap. 22. vers 14. The like I would say also of Anna the mother of Samuel albeit that expressely she be not called a Prophetesse yet out of her long the which is extant 1. Sam. chap. 2. ver 10. It appeareth that she did prophesie of the kingdome of Christ where shee saith The Lordes adversaries shall be destroyed and out of heaven shall he thunder upon them the Lorde shall iudge the endes of the vvorlde and shall give power vnto his king and exalt the home of his annointed To conclude that same Anna of whome Luke maketh mention and whome he himselfe calleth a prophetesse cap. 2. verse 36. Five prophetisses of the old Teâ—ament Mary Debora Olda Anna the mother of Samuel Anna in Luke Therefore these five properly are the prophetisses of the old Tâ—stament Vnto these may be added one Noadia of whome mention is made Nehem. cap. 6. ver 14. buâ— shee is said to have abused this gifte in the selfe same place by this that Nehemiah there prayeth against her when he saith My God remember thâ—â— Tobiah and Sanballat according unto these their woâ—kes and Noadiah the prophâ—tisse also and the rest of the prophets that woulde have put me in feare Finally the Masoreth of the Hebrewes addeth unto this number of women prophetisses the wise of Isai the prophet because shee is called of him a prophetesse cap. 8. v. 3. But shee is not therefore so called by Isai that shee should be vnderstood to have beene endued with this extraordinary gift of God but that shee may be knowen to have bene his lawfull wife and a most honest and chast matrone and not an harlot as the wife or Oseas is said to be whome being such a one Oseas had married at the commandement of God Ose cap. 1. These then are the women Prophetisses of the old Testament The new testament had also his prophetisses and the same also very famous Prophetisses in the new Testament For Ioel had foretold that it should so come to passe long before in the time of the gospell cap. 2. v. 28. saying in the person of God And afterward I wil powre out my spirit upon all flesh and your sonnes and your daughters shall prophesie your old men shall dreame dreames and your young men shall see visions And that for this cause least the authoritie and dignitie of the new testament should be lesse then the old or lest the gospell should be thought to be lesse garnished with the gifts of God theÌ„ the law was before Therefore vnder the Gospell there were also godly women Prophetisses as Peter in the second of the Acts by alledging the former place of Ioel seemeth for to prooue as is without all doubt to be seene Act. 21. ver 9. where fowre virgins the daughters of Philip the Evangelist The daughters of Philiâ— thâ— Evangelist Marie the mother of Christ are said to haue prophesied The like also would I say of Marie the virgin and mother of Christ the which I saide before of Anna the mother of Samuel For out of Luke 1. v. 15. and so forth shee as it appeareth doth foreshew and foretel certaine great thinges of the kingdome of Christ and of the power of God And these were women Prophetisses in the newe Testament As for a certaine woman called Bâ—igid and one Merlin of England of whome some write for they will haue them to haue prophesied it is a tale most foolish and most false That which the euent or falling out of things by them foretold doth prooue CHAP. 11. Of the godly Prophets of the old Testament and of their order and succession of following one another THis likwise iâ— a most profitable questioÌ„ what godly Prophets haue beene in the old Testament nay from the very beginning of the world and who succeeded or followed each other vntill the birth of Christ at which time the old prophesie is said of vs before to haue ceased For this thing bringeth light and the same very great vnto the interpretation and exposition hereafter to insue of the twelue Prophets which are called the smal Prophets and will shew howe and in what order they are to be place For this matter is not fully agreed vpon neither among the Hebrues nor yet among the Christians Writers agree not about the order and placing of the prophets Epiphanius And to let passe the Hebrues or Rabbins Epiphanius in his booke of the Life of the Prophets as we shall afterwards shew thinketh one way of the order and placing of them to wit these our twelue and Isidorus another way And Ierome dissenting from them both followeth that order after which these
come to passe Exâ— 17.14 And the Lord said unto Moses Write this for a remembraâ— in the booke and rehearse it to Ioshua for I will utterly put out 〈◊〉 remembrance of Amalek from under heaven So he the same Mâ—â—ses after the rehearsing of the doctrine of the Lawe the secoâ—â— time in the plaine of Moab doth write it out and delivereth tâ—â— same booke unto the Levites to be read continually to be wâ—â—ten out and to be kept Deut. 31. v. 24. unto v. 30. And 2. Chr. 3 14. c. mention is made of the finding of this booke of the Lâ—â— written in the Temple Samuel But Moses doth not fasten or set up tâ—â— booke upon the dores of the Tabernacle So the bookes of Sâ—â—muel were written by Samuel So by Nathan Semeias Gadt 〈◊〉 prophets their prophesies being often or once uttered by mouâ—â— accordingly as God commanded were afterwards by them pâ—â— in writing 2. Chron. 9.29 cap. 12. ver 15. So the things whiâ—â— should come to passe unto Ioram Elias wrote out in an epistle Elias the which afterwardes was sent unto Ioram by the prophets the disciples of Elias by whom it was kept and was not gathered together or kept by the priests or ministers of the Temple of Salomon Hereof read 2. Chr. 21. from the 12. unto the 16. ver So Isaias first taking faithfull witnesses doeth openly pronounce or speake those things Esaias the which by revelation from God he was commaunded to foretell to come to passe and afterwards he writeth them out himselfe sealeth them and delivereth them to be kept unto his disciples that is unto the godly Isai 8.1 2. 16. But to make an end at the last of this matter it doeth no where better appeare that this was used to be done then out of the book of the prophet Ieremie For as it appeareth by the 26. chap. v. 7 8 16. Ieremie Read the whole 26. and 36. chapters Ieremie doeth openly often times utter the doctrine told him from God to wit in the audience of all the people And the priests of that time doe utterly condemne his words and prophesies and do think them to be abolished or done away much lesse that they would lay them up in the treasury of the Temple Nay morvover Iehudi the purple or gallant Courtier of the king Sedechias doth burne those oracles or sayings of God after that they were written by Ieremie him selfe Iere. 36.23 but by the commandement of God and Ieremie telling him what to write the second time the selfe same things are written againe by Baruch his minister as in the same chapter appeareth The like may any man easily gather out of the same Ieremy cap. 29. Out of Ezec. cap. 12. 14. Finally thus the Apostles as Paul Peter and the Evangelists Matthew Iohn Marke and Luke have left unto us their writing the which are another part of the word of God For this their doctrine the which they afterward put in writing they did first along time and often utter by mouth and then wrote it and imparted it unto nations unto the everlasting glory of God and edifying of his Church And this in my iudgement was the use maner and way of gathering together of the books and writings of the prophets Obiection But if for this cause they are now thought to be of lesse certentie and undoubted credite then if they should be saide to have beene publikely kept by the priests in the Treasury of the Temple and so by this means to have come unto us Answere I deny this For those writings of the Prophets have beene by all the godly faithfully and uncorruptly kept delivered unto posteritie Neither is it recorded of any other book that he was kept in 〈◊〉 Temple of God besides the booke it selfe of the law the whiâ—â— Moses wrote with his owne and proper hand 2. Chr. 34.14 〈◊〉 Hilkiah the Priest found to wit in the Temple the booke of 〈◊〉 law of the Lord given by the hand of Moses To be short the wâ—â—tings of the prophets if they had bene kept in the hands of 〈◊〉 priestes and onely in the Temple of the which they were 〈◊〉 chiefe rulers they being too too often the open enemies of 〈◊〉 heavenly truth they might of these priests more easily hâ—â— beene corrupted then if we should earnestly hold and say thâ— they were kept in the closets and hands of the godly Where it commeth to passe that nothing hereby either can or ought seeme to be taken from the certenty of the writings of the pâ—â—phets the which God by his holy spirit speaketh into our heâ—â— 1. Ioh. 2.27 But the anointing which he received of him dwelletâ— you and yee need not that any man teach you but as the same annâ—â—ting teacheth you of all things and it is true and is not lying and it taught you ye shall abide in him if they haue in such sort bene gâ—â—thered together as we have shewed even out of the word of Gâ—â— it selfe Obiection There remaineth yet one thing the which may be obiected laide against us namely how then falleth out this disorder chapters time which is seene in the writings of the Prophet if the prophets themselves gather togither their owne writing Answer But the answer is easie and at hand to wit The prophesies were put in writing not as the prophet would but as God coÌ„manded that every severall pâ—â—phesie was not alwaies in such sort written by the prophets aâ— was first foretold and foreshewed by them but they were coâ—â—manded by God to commit every one to writing Therfore maâ— times that prophesie which was later in time was set forth aâ— written former notwithstanding God so commanding agaâ—â— that which was first uttered by mouth was yet later written aâ— recorded For neither by the Prophets nor yet by the Aposâ—â— themselves is there alwaies observed or kept an exact or iust 〈◊〉 koning of time the spirit of God in such sort enditing unto thâ— those writings to the end that godly men might with more 〈◊〉 and diligence be occupied in reading of them wholly migâ—â— rather mark the matter it selfe which is comprised in these wâ—â—tings because it appertaineth unto faith in God then the histâ—â— of the things written by the Prophets wherin the onely pleasâ—â— of the readers is many times sought for looked after CAP. 13. Of those things vvhich ought to be especially observed or marked in the expounding of the writings of these prophets of the old Testament FVrthermore we haue also to consider what is especially to be observed or marked in the expounding of the writings of the prophets of the old Testament that their meaning and understanding may be the more easie unto us Afterwardes I will set downe what Epiphanius Ierome and Isidorus have written concerning these xii prophets so that at length I may conclude and make an end of these fore-notes And for the setting foorth of an easie
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
certaine earnest sensie of euerlasting death appointed for them that they should also bee depriued and voide of all comfort and ioy and of all mirth and gladnes And in this place the Prophet hath comprized all kinde of publike and priuate comfort For the same is taken either of publike meetings feasts and ioyes or of religious assemblies as when the worship of God is celebrated or exercised But God taketh away and denieth both these kindes vnto them the first or ioy in politicke matters vnder this word mirth or gladnes the other that is ioy or comfor in religious matters vnder the other wordes by the which for the most part those holy reioycings are signified in the Scriptures as is solemne feast dayes namely such as falleth out yearely also the feasts of the new moone the Sabboths and lastly such other feast dayes as fall out in the yeare and are commanded by God Vers 12. And I will destroy her vines and her figge trees whereof she hath sayd These are my rewardes that my louers haue giuen me and I will make them as a forrest and the wilde beasts shall eate them THe fifth kinde of affliction Exceeding great wastenes of the whole land 5. The laying wast of their whole land For God shall denie vnto them not onely the increase and fruits of the fields trees and plants but shall moreouer destroy the trees themselues and shall damme and stoppe vp the fountaines and springs of all good giftes and benefites For God shall destroy and pull vp by the rootes their vines and wilde figge trees and other trees growing in their land of their owne accorde to wit for a perpetuall testimony or witnesse of his wrath against them Finally he shall lay waste and bring into a wildernesse the fieldes them selues yea and also their whole countrey so that afterwards it cannot be tilled by men but shal be eaten vp and inhabited by wilde beasts So sharpe doubtles and heauy but yet iust are the iudgements of God against our sinnes and Idolatries that we should all of vs betimes thinke vpon them feele them and auoid them or otherwise continuing in our wickednes be oppressed with those punishments and perish with the world as Paul telleth the Corinthians epist 1. cap. 11. vers 32. whome hee willeth to iudge themselues that they be not iudged Forwe saith he when we are iudged or chastened of the Lord that we should not be condemned with the world for these punishments doth the world and wicked men feele euen now at this day and that dayly Vers 13. And I will visite vpon her the dayes of Baalim wherein she burnt incense vnto them and shee decked her selfe with her earings and her iewels she followed her louers and forgat me sayth the Lord. The conclusion of the former punishment THe conclusion of the former punishment declaring the cause of the same God then will in such sort be auenged of the contēpt or despising of his name and worship and will punish those prophane and heathenish Idolatries of this people The dayes of Baalim The Israelites serued Idols aboue 200. yeres are that same whole time wherein the kingdome of Israel serued Idols And this time was very long and far aboue more then two hundreth yeares continually did this wickednes reigne in that people And as this time was long so also was the Idolatrie of these men very strange and outragious the which thing the similitudes following doe declare and shew to wit That this people did decke vp themselues with earings and iewels when as they worshipped their Baalims that is to say willingly spared for no furniture no cost no braue apparell and attiring in the doing seruice and worship vnto these Idols so bedlam madde are men forsooth that are Idolaters in the garnishing and honouring of their gods the which are nothing but the idle inuentions of their owne brains But we on the contrary part are too couetous and pinching in the doing of cost for the name and honour of the true God The which course euen at this day to our great griefe of minde we doe see to be taken of the Popish Idolators But let them not be deceiued For God doth not alwayes tarrie and wayte for the repentance of euery one so long space of time as he did for these Israelites Let them therefore forthwith and by and by repent And let vs in like manner depart from our sinnes and wickednes Finally sayth the Lord This nation hath forgotten me The which was a notorious and wōderful ingratitude or vnthankfulnes and infidelitie to worship Idols and to forget the true God by whome they aboue all other people of the world by a peculiar and especial couenant were in Abraham adopted or chosen for his people proper inheritance Therefore they were vnexcusable and most worthily punished by God with so grieuous punishments Vers 14. Therefore behold I will allure her and bring her into the wildernes and speake friendly vnto her A comfort for the smal number of the godly A Comfort wherewith God lifteth vp the remnant of this people the which haue continued in the feare of God and willeth them to hope well in the middest of most sorrowfull afflictions or troubles how desper at soeuer in the iudgment of men things may seeme to be and that there may be thought to bee no hope at all of the restoring of the church at that time But this verse contayneth foure especiall poynts to be noted 1. The orderly hanging together of this sentence noted in the word laken First the orderly hanging together of this sentence the which is shewed by the hebrew word laken the which some translate for this cause others therefore but I translate it wherefore For it is not a word rendring a reason of that which God will doe after the accomplishment of the former punishments It seemeth therefore to be a note of God meditating or deuising and bethinking and as it were determining with himselfe what he will doe after that he hath represented or layd before himselfe the miserable condition and estate of this people Secondly there is to be noted 2. Who promiseth who promiseth those things the which do follow or who speaketh to wit he that is God indeed speaking the trueth and almighty I saith he lest any man might doubt of the comming to passe of the matter albeit neuer so hard in the opinion of men Thirdly what God promiseth to wit 3. What God promiseth the restoring of his church euen in the remnant and residue of this people the which was before most grieuously afflicted albeit the same be very smal The which is afterwards particularly declared but in this place there is first generally set downe after what manner God will before hand prepare the same remnant before that he wil gather out of them the same church vnto himself First of al therfore he will so inwardly moue them by his holy spirite
as contrariwise that the sorrowes of the godly should ende in ioy and gladnes And Psal 34. ver 4. he acknowledgeth that God when he sought vnto him heard him and deliuered him I sought the Lord sayth Dauid and he heard me yea he deliuered me out of all my feare Therefore the godly doe call God in whom they trust the God of their saluation that is him who shall deliuer and defend them at the last The third thing is they conceiue most assured trust in mind against all tentations by meanes of those promises of God towards them 3. They conceiue out of those promises an assured hope of being heard For they know that they are heard and shall bee heard of God in such afflictions as they foresee shall fall vpon the vngodly because God calleth himselfe their God peculiarly and is so indeede These three things doe throughly not onely recreate but also consume the godly and doe stay and hold them vp euen in the most iust destruction of all the worlde besides Vers 8. Reioyce not agaynst me O mine enemie though I fall I shall rise when I shall sit in darkenes the Lord shall be a light vnto me A confirmatioÌ„ of the former hoâ—e What the figure Apostrothe is see Amâ—s cap 8. vers 4. A Confirmation of the former hope which the godly haue in God the which is drawen from the nature of GOD and his most sure and especiall promises but it is propounded or set forth by the Prophet by an Apostrophe or turning of speech vnto the enemies of the church that they may the rather knowe this comfort of the church to bee most certaine and that they should not think that the church and the godly either to haue perished or shal perish if at any time they be chastised by GOD. Three partes of this verse And this verse hath three things to be noted First the kinde of speaking which is an Apostrophe or turning of speech whereby the godly 1. The kinde of speaking or the church speaking to their enemies in the singular number doth insult or triumph ouer them through that their assured trust of minde in God and hope of their saluation and deliuerance as Dauid Psal 3. vers 7. in the midst of his troubles turneth his speech vnto God crauing his defence against all his enemies saying O Lord arise helpe me my God for thou hast smitten all mine enemies vpon the cheeke bone Thou hast broken the teeth of the wicked And therefore in the assurance of God his assistance against them Psalm 27. vers 3. he sayth Though an host pitched agaynst me mine heart should not be afrayde Though warre be raysed against me I will trust in this Now the foundation of this so assured and vnconquerable hope of the godly is fayth as it is 1. Iohn 5. vers 4. This is the victory that ouercommeth the worlde euen our fayth the which is grounded vpon such promises as are contayned Psalm 91.93 and such other like Further this whole place with that which followeth is full of figures of a sentence as Prosopopoeiaes Dialogismes Anthropopatheia is the attributing vnto God the parts properties passions and affections of men Anthropopatheiaes and such like the which doe partly garnish the things here set forth partly more liuely represent them as it were vnto our eies and view and doe moue men to obey and rest in the word of God and in his promises 2. Whom the godly speake vnto The second thing to be noted in this verse is whom the godly doe speake vnto to wit their enemies whom the Prophet doth represent vnder the name and person of a knappish and ill tongued woman that their doggish madnes against the church may be vnderstood and painted forth The third point is the thing it selfe or the comfort the which the godly set forth 3. The comfort here set forth They will therefore that their enemies be not glad nor reioyce in minde as of their fall and ruine For they answere nay the same shall not be or come to passe But because exception might by and by be taken yes thou O church of God shalt be afflicted or â—unished by God himselfe the which thing both the Prophet dâ—â—â—â—â—w should come to passe and also the godly do well enough 〈◊〉 â—nd that because of their sinnes it shall come to passe the 〈…〉 godly answere vnto this also namely that it is true indeede that they shall be chastised but yet they shall not therefore be destroyed or the church of God be cast away For God doth chastise and correct those that are his with the rod of a father and of a man onely and not with an yron rod as he vseth to doe the reprobate or off-casts So then this third part of this verse doth consist of an Hypophora or answering of an obiection What the figure Hypophora is see Amos cap. 5. ver 21. wherein the Church dooth grant that she shall indeede be chastised but she denieth that shee shall be rooted out the which thing her enemies hoped for and thereof reioyced And therefore the Lord by his prophet Zachary cap. 1. vers 15. sheweth himselfe to bee very angry with them for that they were excessiue in punishing of Ierusalem more then hee would they should haue done For saith he in that place I am greatly angry against the careles heathen for I was angry but a little and they helped forward the affliction The Church then sometimes falleth by meanes of afflictions but afterward through the grace and fauour of God she riseth vp agayne Ierem. 7. The church sitteth in darkenes when as she is afflicted but yet is she not wholly depriued of the light of God but doth euen then in parte feele the same In a word the Church of God cannot perish Psal 72. Vers 9. I will beare the wrath of the Lord because I haue sinned against him vntill he pleade my cause and execute iudgement for me then will he bring me forth to the light and I shall see his righteousnes Another coÌ„fort of the church ANother comfort of the Church For it is so farre off that the Church can perish by and through afflictions that she beareth the same with ioyfull and contented minde and patiently That the church cannot perish hath bin shewed in the verse before now in this verse is declared that she beareth the iudgements of God patiently and with a quiet minde Therefore whereas she sayth I will beare the wrath that is those iudgements of God the which thou ô mine enemie threatnest shall come to passe vnto mee it is to be vnderstoode of that sufferance of minde the which quietly submitteth or yeeldeth it selfe vnto God Three reasons of the Church her patience a patterne of which patience appeareth in Iob cap. 2. But the church yeeldeth a threefolde reason of that her so quiet and contented patience 1. Shee hath sinned against God First for that it is
meete and right that she should bee so punished For shee hath sinned against God For this is the first reason and preparation of a minde submitting it sâ—lfe vnto the iudgements of God namely earnestly and truely to acknowledge his sinnes and to be displeased with it selfe for the same For this sence or feeling of sin causeth that we murmure not against God but that wee beare his wrath with a quiet minde 2. The punishmeÌ„t shall not be perpetuall The second reason of this comfort and patience of the Church is because this punishment shall not bee perpetuall but onely vntill such time as God shew himselfe a pleader and Iudge betweene his church and the enemies thereof For then will he acquite his church in regard of her enemies and will condemne the enemies of the same So speaketh Dauid of GOD his iudging of his cause against his enemies and the enemies of his church Psal 7. vers 7 8. Awake for me according to the iudgement that thou hast appoynted So shall the congregation of the people compasse thee about for their sakes therefore returne on high The Lord shall iudge the people iudge thou me O Lord according to my righteousnes according to mine innocencie that is in me This the church calleth her iudgement that is the gayning winning of her cause and the time of her deliuerance when as God himselfe shall pronounce or giue sentence of the cause of his church her enemies The third reason of the patience of the church â—s 3. God shall bring forth the righteousnes of his church into the sight of al men that GOD shall bring forth that same righteousnes of his church into the light and eyes of all men that she may be acquired iustified of euery body This is a most singular comfort of the godly and a true foundation of patience for that God at the last and in the end notwithstanding those that be his be neuer so much afflicted by the vngodly will shew and declare that they were iust and guiltles in regarde of their enemies that afflict them Then therefore shall the Church see and perceiue her owne righteousnes not in respect of GOD but in respect of her enemies and of men that vexed and afflicted her Vers 10. Then she that is mine enemie shall looke vpon it and shame shall couer her which sayd vnto me where is the Lord thy God Mine eyes shall behold her now shall she be troden downe as the mire in the streetes An amplification of the former patience and comfort of the church AN amplification of the former patience and comfort the which is felt by the Church by meanes of her iustification to wit because in the end the very enemies of God themselues shal acknowledge and confesse the same righteousnes of the Church This shall come to passe both in the last iudgemeÌ„t also it doth com to passe as often as God by the preaching of his word doth make it known vnto the world that the doctrine of his church is the truelight of the Gospel and heauenly godlines And now out of this confession and acknowledging of this righteousnes wherewith the Church was endued and the which is made by the enemies followeth the shame reproch of the sayd enemies and that especially in those scoffes and taunts wherewith they sharply and bitterly laughed to scorne the hope which the Church did repose or put in GGD demanding of the poore afflicted church Where is thy God And after this sort doe the wicked gibe and floute the godly Psal 42. and 43. Finally The great shame and reproch of the enemies of the Church how great this shame and reproch of the enemies of the church shal be is declared by a double effect namely both for that the church her selfe shall see with her eyes and also euen in this world that same exceeding confusion of her enemies and the enemies themselues shall be despised of all men and be troden vnder foote of euery one as the mire in the streetes These things no doubt come to passe when as God openeth the light of his truth vnto the world Then the enemies of the church are most abiect and contemned as we see in these our dayes when as poperie is banished and cast away in this yeare of the Lord 1582. Vers 11. This is the day that thy walles shall bee built this day shall driue farre away the decree An other confirmation of the comfort hope of the Church ANother confirmation of the comfort and hope of the church the which is taken from GOD himselfe promising the same For here now is GOD brought in by the Prophet promising help vnto those that are his and pronouncing their deliuerance from miserie So then these wordes The day to builde and the verses following vnto the 18. verse are the wordes of God speaking and shewing him selfe vnto his Church trusting in him and most fully comforting her First GOD himselfe promiseth and declareth that it shall come to passe that the Church shall bee builded vp agayne and that assuredly and within a short time For the people was in the captiuitie of Babylon but onely seuentie yeares Ierem. 25. Vers 12. In this day also they shall come vnto thee from Asshur and from the strong cities and from the strong holdes euen vnto the riuer and from sea to sea and from mountaine to mountaine They shal come vnto the church from all places and countries SEcondly he promiseth that it shall come to passe that they shall come vnto her from all places euen by publike commandement and that from out of Assyria Euphrates Egypt other countries The which thing came to passe both vnder Cyrus and Darius wheÌ„ as the Temple of God was renued and restored by publike decree and also as often as before Christ was borne and made man God did helpe his Church as vnder the Machabees and lastly vnder the Gospell of Christ when as all nations came running vnto the true Church of God the which were prophane or wicked before and also enemies vnto the name of God Furthermore and now also when as the Gospell is preached vnto the world Vers 13. Notwithstanding the land shall be desolate because of them that dwell therein and for the fruits of their inuentions THis is the figure Occupatio The figure Occupatio what it is see Amos cap. 5. ver 3. or preuenting an obiectioÌ„ the which the Lord addeth least that the godly because of the affliction of this people the which was very shortly to insue might despayre of the former promises Therfore that both they might be streÌ„gthened also that he might moderate their ioy God did put in this mentioÌ„ of the laying waste of the land which was to come And this verse hath two things First 1. The laying waste of this land a threatning of the laying waste of the nation and of this land that is of the Church the which
dennes but in great feare and because of their feare of men they come forth of them So Exod. 11. ver 6.7.8 it came to passe in the deliuerance of the children of Israel all Egypt was afrayd and the nations neere vnto it Vers 18. Who is a God like vnto thee that taketh away iniquitie and passeth by the transgression of the remnant of his heritage He retaineth not his wrath for euer because mercie pleaseth him THe figure Epiphonema The figure Epiphonema see what it is Ionas ca. 2. ver 9. or an acclamation wherein the Prophet either in his owne person or in the person of all the godly through the admiration or wondering at the former promises of God towards his Church doth generally describe the bounteousnes and goodnes of God toward the same such as it at al times appeareth for to bee 1. The kinde of speaking And also he confirmeth the same promises last rehearsed by the nature of God But both the phrase or kinde of speaking 2. The matter it selfe and also the matter it self which is contained in this verse is diligently to be noted 1. What the figure Apostrophe is see Amos cap. 8. vers 4. For the kind of speaking is both an Apostrophe or turning of speech vnto God and also an interrogation or asking of a question with both which maner of speaking men are more stirred vp and also the matter it selfe the which is set forth is shewed to be the more certaine yea and moreouer to be the more confessed and acknowledged of all men The matter it selfe the which with so great admiration of the godly and praise of God is here concerning God brought for the confirmation of the former graces of God is a description of the infinit or endles and perpetuall mercie and bountie of God toward his Church So Psalm 113.106.147 And so Psalm 30. ver 5. the Prophet commendeth the goodnes and bountie of God when he sayth He indureth but a while in his anger but in his fauour is life weeping may abide at euening but ioy commeth in the morning A definition of the mercie of God Further this mercie of God is defined or it is here declared what this mercie of God is that is the free pardoning of the sinnes and offences of the Church for of what sort soeuer those be whether they bee greater or smaller sins God taketh them al away and ouerpasseth them that is freely pardoneth them albeit notwithstanding he knoweth them to be in vs but he looketh vpon vs and beholdeth vs both by Christ and in Christ his onely begotten sonne in whom and through whom hee seeth not our sinnes though otherwise they be still in vs but couered and for his sake not layd to our charge The maner of God his pardodoning the sins of his church Now whereas it is added Not retaining his wrath for euer he sheweth hereby that the sinnes of the Church are in such sort pardoned that God notwithstanding would not therfore haue vs bold to sinne For he also chastiseth those which are his when they sinne but lightly and not long The cause of the same The cause also of this pardoning and mercie is expressed to wit the most louing and bountifull nature of God For God is delighted with gentlenes and mercie towards all his creatures and especially towards his elect and chosen So then this promise of the mercie of God of which the Prophet here speaketh doth not appertaine and is directed vnto all men but vnto the remnant of the heritage of God that is vnto the Church only least that the hypocrites might deceiue themselues and account themselues in that number Vers 19. He will turne againe and haue compassion vpon vs He will subdue our iniquities and cast all their sinnes into the bottome of the Sea An amplification of the louing nature of God taken from sundrie effects of the same AN amplification of the most louing and courteous nature of God described before taken from the effectes the which are here reckoned vp diuerse and most ful of comfort and being notable testimonies or witnesses of the most singular mercie of God towards those that are his The first of them is in this place recited 1. God will returne vnto those that are his That God wil returne vnto those that are his By which selfe same is shewed that God was for a time absent from that his heritage Church to wit according vnto the sence or feeling of the iudgement of man during the time that he afflicted or punished the same And therefore Psal 80. ver 2. the Prophet praieth that God would stirre vp his strength for the safegard of the remnantes of his Church thereby giuing vs to vnderstand that in the sence and feeling of the Godly he seemed to haue beene as it were a sleepe and to haue forgotten them whilest he deferred to helpe them therefore he prayeth Before Ephraim and Beniamin and Manasseh stirre vp thy strenght and come to helpe vs. Wherefore in that which went before there is no such mercie and fauour of God promised toward his Church the which should remoue and take away all his iudgements for it is profitable euen for the Church that she should be chastized of God Psal 119 but such gentlenesse whereby the godly euen whilest they are corrected by him remaine notwithstanding the sonnes of God and acceptable and wel thougth of of him through Christ Finally hauing obtained mercy for their sinnes they come vnto life euerlasting For such afflictions or troubles of the Church are not a punishment satisfying for their sinnes 2 He will haue compassion on his Church but onely a medicine and bridle holding hardly in the wanton assaultes thereof The second effect of this mercy of God is That he will be moued with compassion towards vs. For the bowels of God are moued for his Church This therefore is a singular affection of God towards vs. 3. He will tread downe our iniquities The third is Hee shall tread downe our iniquities as we are wont to do those things the which we now will haue to be made no reckoning of to be taken for things nought set by forsaken The fourth He will cast all our sinnes into the bottome of the Sea that they may not any more any where appeare or that he should not any more remember them So God by his Prophet Esaie doth in like maner most comfortablie promise his Church cap. 1. ver 18. saying Though your sinnes were as Crimsin they shal be made as white as Snowe though they were red like Scarlet they shall be as Wooll And by this place appeareth that faith applyeth vnto euerie faithfull person those promises of saluation generally set foorth through Christ So doth Paul Rom. 8. Galat. 2. ver 20. in these wordes Thus I liue yet not I now but Christ liueth in me and in that I now liue in the flesh I liue by the faith
in the sonne of God who hath loued me and giuen him selfe for me Vers 20. Thou wilt performe thy trueth to Iacob and mercy to Abraham as thou hast sworne to our fathers in old time The conclusion of this place Chapter THe conclusion of this whole place and chapter the which also containeth a reason and cause of this bounteousnes of God taken from his expresse nay repeated word So then God will performe these things vnto those that are his namely because he hath so expresly promised that not once only but oftentimes Moreouer he doth not promise these things in a bare promise alone and in wordes the which notwithstanding is alwaies most true Tit. 1. ver 2. but also plainely setting downe an oth So Zacharas in his song Luc. 1. ver 73. sheweth that God in regard of his couenant and oth made vnto the fathers performed the redemtion deliuerance of his people Lastly he hath not now first promised this selfe same thing concerning the deliuerance of his Church but long sithens and from the daies of olde that this should not be thought to be a new and strange doctrine and vnheard of but olde and confirmed now in many ages Wherefore the Prophet in this place maketh mention of Iacob Abraham the other fathers Gods promise caâ—led vnto whome long sithens the promises concerning Christ and so consequently of the perpetuitie or continuance of the Church haue been either made or repeated and rehearsed againe Mercie And they are called the Mercie or benefite of God if both the cause of them and also the matter it selfe which they comprehend be considered For the free goodnes of God is the cause of them and that selfe same thing which these promises conteine Trueth is a singular benefite of God towardes the godly They are also termed the Trueth of God if the certantie of these promises be looked vnto For they are most true and altogether and in euery respect to be in deed and trueth in their due time fulfilled For God which cannot deceiue hath promised them with an oth So the Author to the Hebrewes cap. 6. ver 18. Saith that God willing more abundantly to shew vnto the heires of promise the stablenes of his counsell bound himselfe by an oth that by two immutable things wherein it is impossible that God should lye we might haue strong consolation which haue our refuge to holde fast the hope which is set before vs. FINIS The Commentary of Lambertus Danaeus vpon the Prophet Nahum The Argument FOr as much as the kindome of the Assirians endured and continued from the yeare of the destruction of the Cittie of Samaria atchieued by Sennacherib about the first yeare of Nabuchadnezzar by whom the Assirians were vtterly depriued of their Empire and brought into the forme of a prouince by the space almost of 108. yeares to wit The time of the Prophet Nahum from the sixt yeare of the reigne of Ezechias king of Iuda vnto the fourth yeare of king Ioacim this Prophet Nahum without all doubt was and liued in this meane time But vnto many this seemeth to be more likely to be true namely that he prophesied about the beginning of the reigne of Iosias king of Iuda God now being appeased and pacified with the Iewes as appeareth cap. 2. ver 2. Others referre this prophesie vnto the beginning of the raigne of Ioacim yet before the fourth yeare of his raigne as seemeth may be gathered by the 3. cap. ver 8. that is to saye before the beginning of the raigne of the Babilonians or Chaldees to wit when as yet the Monarchie or Empire of the Assirians florished and stood vnder Asarhadon or his successor Iosephus of whose beginning of his reigne mention is made 2. Kings cap. 19. ver 37. Esdr 4. ver 2. And nothing lesse might be feared then the ouerthrow of the same Ioseph lib. 9. Antiq. Iudaic. cap. 12. writeth that Nachum set foorth this prophesie and foretelling of the ouerthrow of the Assirian kingdome by the commaundement of God anon after that Teglath Phalasar king of Assyria had carried away captiue the ten tribes of Israell At which time surely the state of that Empire of Assyria was most mightie and it seemed vncredible or not to be beleeued that this so great a kingdome should be ouerthrowen And these things fell out vnder Ezechias king of Iudah 2. kings cap. 17. at which time Nahum prophesied a little after the death namely of Oseas and Micheas whom he succeeded and that next of all Which iudgement I like moued with the reason of the 15. ver in this first chapter Before this time I graunt and about the very beginnings of the raigne of Ieroboam the sonne of Ioas king of Israell the Lord would haue destruction threatned vnto Niniue by the prophet Ionas but because the Niniuites repented Ionas threatneth destrustition vnto Niniue God refrained from the destroying of that citie Further in this Prophet the destruction is threatned not onely of that one Citie the which Ionas did before although it were the head Citie of the whole Empire of the Assyrians but also of the whole kingdome of the Assyrians the which afterwardes was in deed performed by the Chaldees as appeareth by the 23. cap. of Esaie ver 13. Behold the land of the Chaldeans this was no people Asshur founded it by the inhabitants of the wildernes They set vp the towers thereof they raised the palaces thereof and he brought it to ruine Three cheefe causes of the destructioÌ„ of the Assyrians Now the cause or reason why this Empire should by God bee vtterly destroyed was manifold but especially threefold First the conspiracie and hatred of the Assyrians against the people of God Secondly their robbing and spoyling of all nations practised by the sayd Assyrians Thirdly the spreading abroad of outragious idolatrie and chiefly of Magicke by the Assyrians into all people and nations of the world afterward The principal poynts of this prophesie and taking beginning from them And first of all God sheweth and describeth his surpassing might and power Secondly he taketh away from the Assyrians all hope and aydes of shifting off and setting naught by this iudgment of God agaynst them Thirdly by the fearefull description of the enemies which he will send vpon them and by the example of other cities as mighty as they the Prophet declareth that the execution of these his threatnings shall be easie vnto God Vers 1. The burden of Niniueh The booke of vision of Nahum the Elkeshite 1. The summe of the Prophets charge THis most shorte verse comprehendeth three things First the summe of his charge For hee declareth against Niniueh the most grieuous threatnings of God Secondly 2. The name of the Prophet the name and noting out of the Prophet by his countrey Helkos Thirdly the certainety of this prophesie or of his calling in that it is a vision from God
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
mercie towards the Church repenting and toward this his people the which promise of God Ioel had receiued that he should deliuer and declare the same as the answer of God vnto this people asking pardon for their fault to the ende they might knowe that their repentance was not vnprofitable before God and that the exhortation of the Prophet made thereunto in the beginning of this chapter was not in vaine neither Two parts of this verse But this verse containeth two parts One hath this answer of God the second foūdation of the promise set forth by Ioel. The other containeth a particular and peculiar laying open of this promise more at large And this is such 1. The answer of God that like as the people was put in feare with a double kinde of punishment namely of famin 2. A particular laying out of the poynts of this answer more plainly in the first chapter of the sword of the enemie in this chapter so there is now promised a double helpe from God and a double comfort one by which that famin shall be taken away For God shall giue or restore vnto them corne wine oyle the which in the chapter before he threatned that he would take away from them because of their sinnes The second part of this comfort set forth and deliuered by God in the verse following To wit Vers 20. But I wil remoue farre off from you the Northren armie I will driue him into a land barren and desolate with his face toward the East sea and his end to the vtmost sea and his stinke shal come vp and his corruption shall ascend because he hath exalted himselfe to doe this GOd shall deliuer them from that enemie the which he threatned before that he would send against them that they bee not a reproch vnto the heathen or among the prophane or wicked heathen But here God promiseth two things when as he sayth that he will deliuer his Church 1. God will scatter the enemies of his Church into the foure quarters of the world First that it shall come to passe that he will scatter into the foure quarters of the world all that same host of the Chaldees that is the armies of the enemies of his Church to wit that they shall not be able to be gathered together againe now against the same So then this armie which was gathered together out of the Northren countries for both the Assyrians and also the Chaldees were situated vnto the Iewes Northrenly or toward the North shall be scattered or driuen away namely one part of them vnto the South or into a drie land for the drie countrie is South vnto the Iewes The other part of them or the first band of them shall be driuen into the East The latter into the West These things came to passe not only when as God ouerthrew the Monarchie or Empire of the Babylonians that is of the Chaldees by the Persians but also when as the power of the Babylonians to take Syria and consequently to inuade Iewrie In that place of the Kings there is no mention made of the Syrians but of the Assyrians was scattered by King Necao 2. King cap. 23. ver 29. Concerning the ouerthrow of the Chaldees by the Medes or Persians for they are often taken the one for the other thus the Lord threatneth by his Prophet Isai cap. 13. ver 17. Behold I will stirre vp the Medes against them which shall not regard siluer nor be desirous of gold And Babel the glorie of Kingdomes the beautie and pride of the Chaldeans shall be as the destruction of God in Sodom and Gomorah The place of Isai cap. 31. ver 8. prophesieth of the destruction of the kingdome of the Assyrians in these words Then shall Asshur fall by the sword not of man neither shall the sword of man deuoure him and he shall flee from the sword and his yong men shall faint But cap. 48. ver 20. the Iewes are willed to get them out of Babel and to flee from the Chaldeans whereby is signified the ouerthrow of that citie by the Persians from the which the people of God are willed to flee lest by tarrying they should be partakers of their plagues 2. These enemies shall be lothed and abhorred of all men Secondly God threatneth that it shall come to passe that when as he shall after this maner scatter the enemies of his Church those selfe same enemies shall be an horror and a curse vnto all men for their bodies shall lye vnburied and therefore their stinke shall come vp and they shall now smell lothsomely vnto all men who before were so greatly feared of al men The reason is because namely they haue exalted or magnified themselues to doe this that is they haue laboured and with all the might they could possiblie haue indeuoured vtterly to destroy the Church of God For so I doe expound this sentence God would make a determined or limited correctiō and chastising of his people onely but these enemies went about vtterly to roote them out Wherefore the Lord by his Prophet Isai cap. 47. ver 6. signifieth his wrath against the Babylonians for this their vnmercifulnes and excessiue crueltie towards his people saying I was wroth with my people I haue polluted mine inheritance and giuen them into thine hand thou diddest shewe them no mercie but thou diddest lay thy very heauie yoke vpon the ancient Vers 21. Feare not O land but be glad and reioyce for the Lord will doe great things A confirmatiō of the former promises of God A Confirmation of the former promises of God by the gladnesse or signe of wonder whereunto the Church repenting is exhorted by God himselfe And to the end that this helpe and comfort promised by God may bee vnderstood to be most plentifull both those whom God at that time shall comfort are rehearsed those things also are reckoned vp the which God will giue for the comforting of his Church in such maner and these are partly earthie Two parts of this verse and partly spirituall The earthie are first declared and those especially 1. An exhortatiō vnto ioy the which did asswage ease the miserie at that time threatned by the Prophet 2. The cause of this exhortatiō What the figure Metonymia is see Oseas cap. 4. ve ◠But this verse hath two parts The first containeth an exhortation vnto wonderfull great ioy The second the cause of the same exhortation Now the land it selfe is exhorted to reioyce vnder which word we doe first of all by the figure Metonymia vnderstand the dwellers in the land and that all in generall that is the mightie and the poore the males and the females the masters and the seruants these of riper yeares and bigger growth and the little infants For as before vers 16. all were exhorted vnto sorowe and mourning so likewise are all now stirred vp vnto ioy and gladnes Secondly
giueth and bestoweth vpon it not onely earthly blessings but much rather spirituall giftes and graces Vert. 19. Egypt shall be waste and Edom shal be a desolate wildernesse for the iniuries of the children of Iudah because they haue shed innocent blood in their land 2. Toward the enemies of the church NOw Ioel declareth those effects which shal be shewed against the disobedient and stubborne enemies of the Church to wit they shall vtterly be rooted out and perish For so much do these wordes signifie shal be waste and a desolate wildernesse And here vnder the name of Egypt and of the Idumeans are described not euery kinde of enemies whatsoeuer but most obstinate and cruell enemies For these two nations were alwayes most deadly enemies vnto the Iewes in a maner irreconcileable or such as could neuer be made friends with them yea and moreouer most cruell towards the same Iewes For as it is Psalm 137. ver 7. the Edomites at the taking of Ierusalem by the Babylonians stirre vp the enemies to vse all kinde of cruelty towardes both the poore Iewes and also against their citie for vengeance whereof they there maâ—e this prayer vnto God Remember the children of Edom O Lâ—â—â— in the day of Ierusalem which sayd rase it rase it to the foundation thereof And as for Egypt that is sayd to haue bin an iron fornace vnto the Iewes Therefore besides their obstinacy and stubbornnes of mind against God their cruelty also is here added For they the self-same do shead and haue shed the bloud of the godly yea and that their giltles bloud that is to say they haue cruelly murthered the godly deseruing no such thinge at their hand yea euen in the very land of the children of Israel that is in their owne natiue foile or country where they were borne That which increaseth the barbarousnes of the enemies of the Church Ver. 20. But Iudah shall dwell for euer and Ierusalem from generation to generation A second amplification of the fauour of God toward his Church A Second amplification of the same comfort or especiall fauour of God toward those that are his to wit taken from the continuance or rather the perpetuity or euerlastingnes of the same For this fauour of God shall not only be most singular and most healthfull vnto them but it shall be also perpetuall or euerlasting because it shall neuer be taken away from them The which thing doubtles is also true of the spirituall ioy of the godly in this world but in deede most true of that euerlasting life in the world to come For the godly shal feele and also do feele both these ioyes to be perpetuall vnto them Therefore like as the fauour of God is perpetuall toward his church so also shall the church it selfe be perpetuall not in this world I graunt but in the world to come or in heauen Indeed the church of God in this world is often inuisible or can not be seene but yet doth it not therefore cease to be a church But in heauen it shall not onely be a church but alwayes visible and alwayes blessed and florishing with God and the man Iesus Christ our Lord being her head Ver. 21. For I will clense their bloud that I haue not clensed and the Lord will dwell in Sion The third amplification by way of comparison and setting downe the cause of so great benefites of God toward his church A Third amplification with the setting downe of the cause of so great benefites of God toward those that are his The amplification is here made by way of comparing of thinges together For that the giftes of God afterward shall be greater more plentifull toward his church then they had bin before or in times of olde What the figure Synecdoche is see Amos cap 5. ver 21. That which is here by the figure Synecdoche expressed vnder one kinde of ceremonies in steed of the rest I will clense saith the Lord their bloud in her the which notwithstandding I did not clense in her Thus then the grace of God afterward shall be more excellent toward his church then it was before as namely the which shal take away al kinde of vncleanes yea euen that which he did not clense before But this is referred vnto the ceremonies of the law the which at that time were in vse among the people of the Iewes by the which euery bloud was not clensed For albeit the bloud of termes of beastes of murthers vnawares were clensed vnder the law by certaine rites and ceremonies yet was not the bloud which was willingly shed in the murther of men clensed by any ceremony Gen. 9. Therefore that which in the church of God vnder the law could not be washed away by the washinges and sacraments then ordained the same afterward shall wholly be washed away and clensed the grace of God beinge enlarged by the comming of Christ as the autor to the Hebr. writeth cap. 7. ver 19. saying The law made nothing perfect but the bringing in of a better hope made perfect whereby we drawe neere vnto God And cap. 9. ver 13.14 He sheweth the bloud of Christ to be of much more value aboue the sacrifices of the law to purge our consciences from dead workes to serue the liuing God A very profitable note And this here spoken is not referred vnto God as if that then vnder the lawe of a certaine weakenesse or want of power he were not able to purge or clense those thinges the which he saith that he will clense afterward neither yet doth it properly appertaine vnto the forgiuenes of sinnes the which euen at that time by God was performed vnto the godly For as vnto vs so likewise vnto those fathers euen before the comming of Christ God forgaue all their sinnes yet through him notwithstanding as he pardoneth all vnto vs for the self-same Christ 1. Ioh. 1. ver 9. Apocal. 13. ver 8. But this comparison pertaineth only vnto the sacraments of the fathers Whereunto this comparison pertaineth and our Sacraments and vnto the rites or ceremonies vnder which that benefit of God was then shewed vnto them and is nowe represented vnto vs. For vnto vs now through Baptisme and the Lordes supper the benefites of God and the forgiuenes of our sinnes yea euen all of them are more clearely and fully sealed then in the old time vnder the law The cause of these so great benefites of God toward his church Now the cause of this so great and enlarged a benefit of God toward vs is the dwelling and presence of God in his church And this dwelling is properly to be referred vnto Christ and vnto his incarnation or taking of flesh vpon him by the which hee dwelled among vs and liued visibly or to be seene in the middes of his church namely being God then manifest in the flesh as Iohn in his gospell speaketh hereof cap. 1. ver 14. saying The word
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
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
of his church the ground of which care is Christ that is to say the adoption or choosing of the church in Christ Wherefore in the word Anoynted or Christ that same singular and free election of God touching the Iewes and also the cause thereof namely Christ the mediator of his church is contained Finallie hee rehearseth the effects witnessing that same singular good will of God toward the church among the which this is first reckoned vp that hee hath both wounded the head it selfe to with Pharao and the first borne of the wicked who afflicted or troubled it and also rased it vp from the very foundation that is with his whole army and familie Whereof see Exod. 11. and Psal 74. ver 13.14 where Dauid speaketh of this matter thus Thou diddest diuide the Sea by thy power thou brakest the heads of the dragons that is the seruants of Pharao in the waters Thou brakest the head of Leuiathan that is of Pharao in peeces and gauest him to be meate for the people in the wildernes This self same because it is a singular benefit the Prophet would haue to bee sung and noted by the musitians with a diuers tune and note the which he signifieth by this word Selah Vers 14. Thou diddest strike through with his owne staues the heads of his villages they came out as a whirle winde to scatter me their reioycing was as to deuoure the poore secretlie An amplification of the former benefit worke of God AN amplification of the former benefit and worke of God in that for the fauour of his church he destroyed not only the first borne of the Egyptian families in the cities and townes but also in the countrie because that the countrie men themselues also as well as the rest in the cities ranged and raged against the people of God with deceit and violence and did deuoure and eate them vp with great pleasure Therefore looke with what staffe and with what crueltie they themselues went about to destroy the people of God after the same maner were they againe iustlie punished by God Vers 15. Thou diddest walke in the Sea with thine horses vpon the heape of great waters The conclusion of this worke of God and second part of this prayer THe conclusion of this worke of God and second part of this prayer whereby hee teacheth that God for the fauour of his church euen through the middest of the waters of the sea the which for this purpose hee gathered into an heape Exod. 14. ver 22. made such a way by the which both the horses and all the cariages of the people passed safelie and the Lord also himselfe as a most valiant rider fought for those that were his against their enemies Vers 16. When I heard my bellie trembled my lips shooke at the voyce rottennes entred into my bones and I trembled in my selfe that I might rest in the day of trouble for when he commeth vp vnto the people he shall destroy them The third part of this prayer promising help and deliuerance vnto the Church THe third part of this prayer wherein the Prophet promiseth vnto himselfe and vnto all other the true godlie that hee shall be heard most assuredly in so much that hee prophesieth that at what time the Lord shall come vp to destroy the Chaldeans euen then the whole church among the Chaldeans themselues and in such calamitie or miserie shal be sure and safe Albeit that the same at that time shall not be without great feare and trembling both for that it shall then see so wonderfull iudgements of God and also for that she her selfe shall be in the middest of so great danger at that time The commandement of Cyrus for the safetie of the Iewes This prophesie was fulfilled when as Cyrus hauing taken Babylon gaue commandement that no Iewes or any that spake the Syrian tongue should bee hurt as Xenophon teacheth And this feare wherewith the church shall bee then shaken and the which the Prophet had conceiued of the reuealing vnto him of so great miserie What the figure Hyperbole is see Habacâ—c cap. 2. v. 11. is hereby the way of an Hyperbole or excessiue speech described or set out by sundry effects the which men being strooken into an vnmeasurable or surpassing feare do feele and in very deed and truth haue experience and triall of to wit the naturall heate departing and leauing the members that the godly may throughlie conceiue the iudgements of God and when as the thing it selfe should come to passe might the more easilie acknowledge it to haue beene foretold long time before Vers 17. For the figge tree shall not florish neither shall fruite be in the vines the labour of the oliue shall faile and the fieldes shall yeeld no meate the sheepe shall be cut off from the folde and there shall be no bullock in the stalles The great miserie of the Chaldeans BY coniuncts or things ioyned together hee describeth how great the calamitie or miserie of the Chaldeans and enemies of the Church shall be for he sheweth that they shall be destitute or voyde of all things necessarie for man to liue withall be they either the fruites of the earth or cattell By how much the greater was the dulnes and blockishnes of Baltasar Dan. 5. who in so great dearth and scarsitie of victuals Baltasar doth make those his feastes and banckets full of all riot and excesse the very selfe same night in the which Babylon was taken Vers 18. But I will reioyce in the Lord I will ioye in the God of my saluation The great happines of the Church BY the way of contraries he teacheth how great on the contrarie side shall bee the felicitie or happines of the church hoping and relying vpon the true God the which being defended and preserued by him shall at that time haue nothing else but matter of thankesgiuing gladnes and reioycing But in God that is of his onely bountie and goodnes she confesseth that she shall be saued and ouerwhelmed with that ioy wherewith the church shall reioyce not in her selfe nor in so great slaughter and punishment of men properlie but for the glorie of the true God Vers 19. The Lorde is my strength hee will make my feete like hindes feete and hee will make mee to walke vpon mine high places To the chiefe singer on Neginothai Epiphonema what this figure is see Ionas cap. 2. v. 9. THe figure Epiphonema or acclamation wherewith both this whole prayer is concluded or shut vp with the admiration or wondring at the goodnes and bounteousnes of God toward those that are his and also that hope of preseruing the church trusting in God is confirmed by sundrie arguments or reasons the which are taken from the Epithets or titles here attributed vnto God And the church vnaraying or spoyling her selfe of all trust in her owne strength of all hope in the help of man and of all other
it to bee a weightie and great matter 2. God himselfe is the author of things at his commandement vttered by men Secondly that we should be assured that these things are spoken in the person and at the commandement of God himself albeit they be men that speake these things he addeth Thus sayth Iehouah or the Lord. Finally that his affection or loue toward Ierusalem that is to say the Church he describeth to bee very great For hereunto it appertaineth that he calleth it zeale 3. God his loue toward his Church exceeding great or ielousie yea and that great zeale or ielousie and for that he repeateth the same word againe tâ—â— which among the Hebrewes or Hebricians is a signification of 〈◊〉 highest degree Like as therefore the miseries of the Church 〈◊〉 great so also doth God comfort her with great protestation of his loue Vers 15. And am greatly angrie against the careles heathen for I was angrie but a little and they helped forward the affliction 2. What the good words of God are toward his Church in regard of others IN the second place is shewed what are those good words of God towards his Church namely the ouerthrowing or destroying of the enemies of his Church This second benefit therefore is promised vnto the godly and faithfull and doth containe a comfort for them not that the godlie are delighted with this destruction of meÌ„ simplie in it selfe and in that it is a destruction of men but in this consideration namely so farre foorth as they which are destroyed are the enemies of God And this destruction is described and confirmed by the cause going before to wit by the anger of God and the same most exceeding great and vehemeÌ„t or sore against them For the Prophet sayth that God is hot in anger yea and that great and earnest anger against these heathen which haue afflicted the Church of God The anger of God is the cause of the destruction and punishment of men Now the anger of God is both a most certaine messenger and cause also of the destruction and punishment that shall come vpon men against whom God is angrie The Prophet â—ddeth and calleth them quiet or careles heathen both to answer a secret obiection of theirs who complained that they alone were veâ—ed or grieued in the midst of the quiet of the whole world and also to take away from those selfe same heathen their vaine confidence or trust who because they were at that time quiet and at rest did not at all feare that these threatnings should come to passe and did sleepe and snort careleslie in this their peace neuerthelesse sayth the Lord notwithstanding they shall be destroyed and shall grieuously be afflicted or punished like as Isai 14. the like is threatned both to the King of Babel and also vnto the Philistines notwithstanding their securitie or fearing no dangers Last of all the Lord setteth down a reason of this his anger against those heathen that it may appeare both to be iust and also that all the godlie may the more certainly beleeue and bee perswaded that they shall bee punished And this reason is because that all of them were verie cruell against the people of God The reason why God is so angry with the heathen and afflicted or punished them 〈◊〉 a minde not to chastise them but to destroy them Therefore 〈◊〉 heathen executed these iudgements vpon the Church of God 〈◊〉 vnto the will of God For God would haue his people to be corrected and punished but a little and moderatly or with reasonable correction as God himselfe witnesseth of his chastising of his Church Ieremie 30. ver 11. when he sayth For I am with thee to saue thee though I vtterly destroy all the nations where I haue scattered thee yet will I not vtterly destroy thee but I will correct thee by iudgement and not vtterly cut thee off But these heathen purposed and intended plainly and vtterly to destroy and roote them out as God himselfe beareth record of the King of Assyria Isai 10. ver 7. saying But he thinketh not so neither doth his heart esteeme it so but he imagineth to destroy and to cut off not a fewe nations So likewise doth the King of Syria and the King of Israel determin against the King of Iudah Isai 7. ver 6. for there they say Let vs goe vp against Iudah and let vs waken them vp and make a breach therein for vs set a King in the midst thereof euen the sonne of Tabeal And therfore Psal 83. ver 4. the Church complaineth vnto God against such crueltie of her enemies and sayth They haue sayd come and let vs cut them off from being a nation and let the name of Israel be no were in remembrance But howsoeuer the enemies lay their platforme this promise of God towards those that are his remaineth vnremoueable My mercie will I not take from them for euer Psal 89. Vers 16. Therefore thus sayth the Lord I will returne vnto Ierusalem with tender mercie mine house shall be builded in it sayth the Lord of hosts and a line shall be stretched vpon Ierusalem THe third exposition and shewing what is ment by those good words The third exposition shewing what is ment by good words the which containeth two most large promises the one of the building againe of the Temple of God the other of the repayring of the citie Ierusalem And God addeth a reason of al these to wit his only mercie and the same also free for the which he hath had regard vnto Sion and will helpe his Church For God his returning is to shewe himselfe fauourable vnto vs. Vers 17. Crye yet and speake thus sayth the Lord of host my cities shall yet be broken with plentie the Lord shall yet comfort Zion and shall yet chuse Ierusalem The fourth exposition of the good words of God THe fourth exposition of the good words of God contâ—iniâ—◠〈◊〉 like maner two promises One of the rest of the cities of 〈◊〉 also not only to be builded but to be most full of people 〈…〉 of the plentie and store of good things of all sorts The other that these promises of God shall be ratified or established and perpetuall They shall be established because he that same God of hosts and most mightie doth command this selfe same thing openly to be affirmed and with great earnestnes and certaintie They shall bee perpetuall because God hath yet chosen Sion and doth yet comfort her least the election and fauour of God toward her by reason of the former miseries might seeme to haue ceased and to be broken off Nicham Bachar verbes of the present tense signifying the coÌ„tinuance of God his fauour as the feeling of the flesh wrongfully iudgeth in affliction or trouble For God vseth two words the which doe plainâ—e signifie that the course of God his fauour and good will shal be continued because of the present tense or
albeit notwithstanding this blessing of God began to haue some effect and accomplishment before as for example when God destroyed the kingdome of the Babylonians Persians the kings Antiochi and Ptolomaei the enemies of his church 3. To whom these threatnings appertaine The third thing is vnto whom these threatnings doe appertaine Answer vnto those selfe same persons who were the enemies of the church and which spoiled and robbed the same Psal 79. and 83. The fourth 4. What maner of promise this is what maner of promise the promise here made vnto the church is Answer a most large promise nay such a one that a greater affection or loue and care of God cannot be shewed For God holdeth his church so deare as his owne eyes Vers 9. For behold I will lift vp mine hand vpon them and they shal be a spoyle to those that serued them and ye shall know that the Lord of hostes hath sent me After what maner so many nations shall be destroyed A Making of the matter more plaine that they should vnderstand by what meanes or after what maner so many nations and so mightie the which persecuted and spoyled the Church of God might bee destroyed namely for that God himselfe will execute and take vengeance vpon them will lift vp his hand vpon them And God whatsoeuer he will doe he can doe And therefore it is not without an Emphasis or vehemencie and force the which is sayd in this place I and mine hand And by this word lift vp God sheweth that they shal flee vnto no quarters and coasts of the world vnto the which he will not turne his hand against them For in all parts of the world the Church of God hath been afflicted by them The punishmeÌ„t of the enemies of the Church amplified Finally he amplifieth or encreaseth their punishment by the lamentable falling out of the matter and by the circumstance of the persons For they the very selfe same proude enemies of God shall be a pray vnto their owne seruants that is vnto those nationâ— ouer whom they reigned tyrannically before and shall be spoyled by them not by any other noble or famous nations vnto whom it should not be so reprochfull and hard to be in subiection and to yeeld vnto But at his hands whom thou hast vsed and vexed like a slaue what gentlenes or curtesie canst thou looke for And least that so great and so wonderfull vengeance and threatning of God might seeme to bee vaine the Prophet or the Angell himselfe appealeth vnto the issue and falling out of the matter that they may vnderstand these things to bee true and that he may confirme or strengthen the godlie and terrifie or make afrayd the vngodlie Vers 10. Reioyce and be glad O daughter Zion for loe I come and will dwell in the midst of thee sayth the Lord. THis is an exhortation and also acoÌ„firmation of the former promises An exhortatioÌ„ vnto ioy and gladnes taken from a signe or token namely from the ioy or gladnes and the same great publike and manifest not secret priuat or obscure or vnknowne whereunto the Church is exhorted by God because those promises shall most certainly come to passe He sheweth the maner also of fulfilling of them by amplification and expressing of the cause namely for that God himself shal come vnto the Iewes and dwell in the midst of them And it is no hard thing for God to execute his decrees For he is Iehouah and as he is called in the next verse The Lord of hosts that is most mightie and who hath full and absolute rule ouer all things generallie and particularlie So then here are three things to be noted First Three things to be noted who are exhorted It is the Church of God which is exhorted and she is exhorted with most courteous and gentle words to wit 1. Who are exhorted by the name of the daughter Sion the which is not without Emphasis or force vehemencie for this word hath in it a mouing of affection 2. Whereunto they are exhorted Secondly whereunto they are exhorted namely vnto ioy gladnes of mind both earnest and publike the which the Church ought to testifie or shew by gesture voyce and all other honest meanes For so much signifieth the word Exulta to leape and skip as it were for ioy Neither are the benefites of God especially so great benefits to be lightly tasted of or receiued The third thing is 3. Why they are exhorted vnto so great ioy why they are exhorted vnto so great ioy of minde to wit because the greatest benefit of all benefits the which by God may on earth be bestowed vpon men yea euen vpon those which are his owne shall fall out vnto the Iewes of his meere or onely good will fauour and â—â—rcie For the Lord God Iehouah himselfe shall come vnto her â—well in the midst of her The which fell out vnto the Church not only by effectuall operation or working and inuisiblie but was done in Christ visiblie or in such sort as it might be seene and bodilie For Christ who is that true Iehouah in whose name the Angel here speaketh is made vnto vs God to be seene in the flesh which he tooke vpon him hath dwelled in vs as Paul speaketh 1. Tim. 3 ver 16. God is manifested in the flesh and his person and glorie hath been seene as Iohn saith cap. 1. ver 14. The word was made flesh and dwelt among vs and we saw the glorie thereof as the glorie of the only begotten sonne of the Father full of grace and trueth Vers 11. And many nations shall be ioyned to the Lord in that day and shall be my people and I will dwell in the midst of thee thou shalt know that the Lord of hostes hath sent me vnto thee The second coÌ„firmation of the former promises THe second confirmation of the sayd promises of God from a double place First froÌ„ the euen it self or fulling out of the matter the which the godly are coÌ„manded to giue heed vnto Secondly from the repeating of this benefit promised before of the reall and manifest dwelling which should be of the true God that is of Christ being made man in his Church the which because it is the foundation or ground of all other promises of God and a most singular testimonie or witnesse of the good will of God toward his Church is here repeated againe that wee should thinke earnestlie and alwayes vpon the same And of these two reasons doth the Angell and consequently the Prophet vnto whom this Angel was sent conclude that these promises of God are true and that the Church should finde and knowe indeed albeit that all things at that time seemed for to bring despaire and to fight against those benefits of God that he spake and foretold all these things at the commandement of God Further here is in this place described a
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
bee the head to the Church which is his bodie euen the fulnes of him that filleth all in all things And this bodie cannot GOD forsake Wherefore GOD confirmeth that all the former things shall come to passe or bee because that afterward hee giueth and shall giue vnto his Church the cause of all these good things to wit the very person of Christ whom hee will send Wee are therefore called backe vnto Christ and it behooueth vs to looke vnto him as often as wee doe doubt of the promises of God Two parts of this this verse But this verse hath two poynts The first a preface The second a promise The preface teacheth that here is intreated of a matter of very great weight 1. A preface whereunto consequently we must giue diligent heed And therefore it is sayd Heare thou 2. A promise And not only Iehoshua is commanded to heare but also his fellowes and companions that this promise and comfort may be vnderstood to belong not onely vnto Iehoshua the high priest alone but also vnto the whole order and ministerie of the Church Diuersitie of degrees in the priesthood Wherein also there is a difference made in the order of the Church For some are shewed to be in a greater place and degree and some in a lesse wheÌ„ as some are sayd to stand before Iehoshua as before their Ruler and Captaine set ouer them by God and Iehoshua is called the great or hie priest that this distinction or difference may be vnderstood to bee true For it was a part of the ceremoniall lawe that the Church of God which did wholly consist of the Iewish people had then also one visible head the which was a type or figure of Christ The which notwithstanding the Church of God cannot now haue because that according vnto the prophesies of the Prophets it is scattered and spread abrode throughout the world Why the Angel speaketh vnto the whole order of priests and comforteth them Now why the Angel speaketh also vnto the whole order of priests and comforteth them the reason is because that the Leuite Priests were despised mocked of the other Iewes nay they were hated of them as namely being such who did too much lay open were too earnest vpon and accused the sinnes of the people before God Whereupon they are sayd to haue been monstrous persons as Dauid also complaineth of himselfe Psal 71. ver 7. I am become as it were a monster vnto â—â—ny but thou art my sure trust But the Lord on the contrary part doth comfort them 2. The promise containing two things Now the promise is that Christ or the cause of all the gifts of God toward his Church shall come to be made manifest and to be giuen vnto the Church her selfe Therefore these things are done in the fauour of Christ to wit that his people inheritance and seate decreed and ordained by God might be reserued vnto him And this promise containeth two things First 1 The exhibition or shewing of Christ in the flesh the manifest giuing of the person of Christ which shall be done vnto the Church vnderstood by these words Behold I will bring forth or cause to come the which is opposed or set against those promises the which taught that he was yet to be looked for And therefore Iohn sayth cap. 1. ver 17. The law was giuen by Moses but grace and trueth came by Iesus Christ And the word of exhortation Behold sheweth that the thing shall be and that speedilie and certainlie that they might by assured faith looke as it were into the thing present 2 A description of Christ Secondly this same promise containeth a description of Christ that wee should consider how great a benefite of God he is and should not thinke this to be as a simple gift or some common and meane thing And Christ is called the seruant of God to wit in respect that he was made man And yet not a seruant after the maner of the rest of the faithfull the which in many things obey not the Lord their God Malach. 1. but he is so called by a certaine excellencie For he was in euery respect to fulfill all the will of God his father and indeed in that he was man he fulfilled the same Isai 61. Moreouer he is called a branch as hereafter cap. 6. ver 12. Behold the man whose name is the branch and he shall growe vp out of his place and he shall build the temple of the Lord. So Isai 11. ver 1. But there shall come a rod forth of the stocke of Ishai and a graffe shall grow out of his rootes Likewise God sayth in Ieremie cap. 23. ver 5. Behold the dayes come sayth the Lord that I will raise vnto Dauid a righteous branch and a King shall reigne and prosper and shal execute iudgement iustice in the earth And he is termed a branch not so much for that his condition and state is base Why Christ is called a branch and here described vnto vs meane and simple in the iudgement of men as for that he should alone be vnderstood of vs to bee the fountaine roote and spring of the whole Church And therefore that he alone is he by whose power and Spirit and word we are plants and trees in the Church of God because he is he of whom alone as of a spirituall branch wee all are borne againe and made heauenly plants For as Iames witnesseth cap. 1. ve 18. Of his owne will begat he vs with the word of trueth that we should be as the first fruites of his creatures And Peter Epist 1. cap. 1. ver 23. teacheth vs likewise that we are borne a new not of mortall seede but of immortall by the word of God who liueth and endureth for euer Which thing doubtles agreeth vnto Christ alone into whom wee must be graffed that we may be borne spirituallie and be heauenly branches Iohn 15. Vers 9. For loe the stone that I haue layd before Iehoshua vpon one stone shall be seuen eyes Behold I will cut out the grauing thereof sayth the Lord of hostes and I will take away the iniquitie of this land in one day THis is the rendring of a reason whereby the Angel or the Prophet sheweth why and how when as Christ or this branch is promised vnto vs wee ought to hope for all those gifts from God A reason why and how we are to hope for all the former gifts from God namely because it is he alone whom the father hath layd the foundation ornament or beautifying and appeasing of his Church Therfore he confirmeth the former consequence or reason by the Epithets or proper attributes or titles of Christ and of this branch that we should without doubting looke for all things from God by and for Christ And that Christ is the foundation of the Church the word stone doth declare whereby Christ is here termed not by contempt or
owne accord and without the helpe of any man was put into the weeke of the candle from the two oliue trees Vers 13. And he answered me and sayd Knowest thou not what these be And I sayd No my Lord. The answer of the Angel THe answer of the Angel who sheweth that this thing is easie to be vnderstood and that euen by the very only beholding of the thing For all things were so ordered by God his prouidence that the oyle might easilie beseene God willing and ordaining it so to runne and flow from the oliue trees of it selfe as much as was sufficient for all the candles The Prophet therefore doth confesse his ignorance because that except we be instructed and taught by the spirit of God in heauenly matters bee they neuer so plaine and easie yet are wee blinde notwithstanding For as Paul speaketh 1. Cor. 2. ver 11. What man knoweth the things of a man saue the spirit of a man which is in him euen so the things of God knoweth no man but the spirit of God And yet this new forme of the thing was very wonderfull to any man that did consider this matter according vnto the iudgement custome and reason of man Therefore he was to giue diligent heed vnto it as a singular worke of God Vers 14. Then sayd he These are the two oliue branches that stand with the ruler of the whole earth The exposition containing THE exposition or interpretation the which containeth two things First the signification of the thing or vision shewed of the oliue trees The second the reason or cause of the same thing or deede 1. The signification of the two oliue trees The signification of those two oliue trees was this namely that they both were a fountaine set by God on both sides of the Candlesticke that oyle and light might neuer bee fayling vnto it And therefore these oliue trees are called the sonnes of fatnes that is oylie oliues plentifull most fat hauing a streame or fountaine of oyle and supplying and ministring oyle without ceasing vnto the Candlestick which was a type or figure of the Church of God For the Church of God is the true light of the world which shineth before all men Matth. 5. Psalm 72. God therefore of his surpassing goodnes and of his infinite wisedome and wonderfull prouidence towards his Church doth so dispose and order all things that she neuer wanteth those things which are necessarie for her albeit men suppose her to lacke these things because that they looke only vnto to the ordinarie meanes This is a singular comfort for the Church The Lord vpholdeth maintaineth ruleth defendeth and increaseth herby wonderfull and extraordinarie meanes the which doe depend vpon his meere or only goodnes and are vnknowne and vnseene of men 2. The reason or cause of the same The reason of this extraordinarie and continuall supplie is because that God the ruler of the whole earth or the almightie Lord will so haue it and therefore hath so disposed all things doth so see vnto his Church finally because God hath so ordained those things wherewith he wil helpe her euen extraordinarily that he alwayes hath readie and at hand the things which immediatly and without any labour he can vse for the defence of his Church Now whereas the Prophet maketh mention onely of two oliue trees the reason is because they were enough to minister oyle vnto that candle when as they did minister it on both sides the one on the right hand and the other on the left hand God therefore by a small number of things bringeth most great workes to passe in his Church CAP. 5. Vers 1. Then I turned me and lift vp mine eyes and looked and behold a flying booke What God requireth of his Church THe Church being ordained and established God teacheth what he requireth at her hand namely that she liue holily godly and iustly otherwise he threatneth that he will be a sharpe iudge and reuenger of her sinnes as wel as of other mens And albeit that God hereafter teach that wickednesse and vngodlinesse shall neuer bee â—anting in the whole earth no not in his owne Church so long as she shall be in this world yet he sheweth where and when this vngodlines shal be as it were double and two-fold that is to say more â—boundant The which thing is set downe in the end of this chapter Now iniquitie shall be more aboundant among the enemies of his Church the Chaldeans in times past now all other which doe hate the trueth of God Whereof it commeth to passe that God threatneth that there among them his iudgements also shall therefore bee the greater nay doubled This is the summe of this chapter the which sheweth the state of the world which theÌ„ should be and the condition thereof after the times of Zacharias which were to come rather then the condition alreadie past And it doth not alone containe those iudgements which God will send vpon the aduersaries and enemies of his Church but those also the which he will lay vpon the Church her selfe because of her sinnes This chapter coÌ„taineth three seueral visions And this chapter containeth three distinct or seuerall visions of the which this is the first the which declareth the iudgements of God against the Church alreadie established set vp and founded And together with the vision the interpretation thereof is also deliuered by the Angell Two parts of this verse As for this first verse the same doth declare two things First that now there is a new argument or matter shewed or told vnto the Prophet 1. A new matter shewed vnto the Prophet although it bee ioyned with the former to wit what shall fall out vnto the Church now established Whereof it commeth to passe that the Prophet is sayd afresh to haue lifted vp his eyes and beheld and yet standing still and abiding in the same place not turning his eyes into any other side from the beholding of the Angel expounding vnto him the former promises So then this vision the which appertaineth vnto the declaring of the state that should be of the Church now restored is shewed vnto the Prophet there in the same place Secondly the Prophet commendeth this vision by the cause The same commended by the cause for that it is heauenly that is from heauen and shewed him from thence from an high place whereunto belongeth this that the Prophet is sayd to haue lifted vp his eyes on hie and there to haue seene the things which he now telleth Commended also by the greatnes of the matter He also commendeth this vision by the greatnes or description of the thing it selfe the which hath three things worthie to be noted For he seeth first a volume or booke written Secondly him flying and not standing onely in one place 1. Written Thirdly in length twentie cubites and in breadth ten cubites 2. Flying that is a booke
of God The punishment of their rebellion The rebellion of men being set downe now followeth their punishment that is to say the iudgement of God against them and the same most iust and also most greevous And as against such kinde of men the anger of God goeth before and then followeth the punishment and paine so is both of them in this place orderly described The wrath of God therefore was iustly against so stifnecked disobedience yea and that great wrath the which appeared by the effects that is the punishment which followed And by the proportion of the rebellion it ought to be great that the punishment might be equal and aunswerable vnto the fault Vers 13. Therefore it is come to passe that as he cried and they would not heare so they cried and I would not heare saith the Lord of hostes The description of their punishment THe description of the punishment the which consisteth of three partes whereby the greatnes thereof is shewed that other men and the Iewes themselues might shunne and feare to initate or follow such stubbornes of minde against God 1. The first degree of their punishment The first degree of the punishment is that they were not heard of God no not when they cried vnto God The reason is from the rules of distributiue iustice as they call it and such as punisheth the sins of men the which commaundeth that men should be punished after the same manner after the which they haue offended They would not heare God crying vnto them so likewise were not they heard of God when as they cryed vnto him in their afflictions or troubles So God telleth them of the like punishment in his Prophet Isai cap. 65. ver 12. in these wordes Therefore I will number you to the sword and all you shall bowe downe to the slaughter because I called and ye did not answere I spake and ye heard not but did euill in my sight did chuse that thing which I would not So Psal 18. ver 25.26 Dauid teacheth that God will deale with men according to their behauiour and deseruing with the godly saith he of God thou wilt shew thy selfe godly with the vpright man thou wilt shew thy selfe vpright With the pure thou wilt shew thy selfe pure and with the froward thou wilt shew thy selfe froward Now this is a most grieuous punishment not to bee heard or receiued of God Vers 14. But I scattered them among all the nations whom they knew not thus the land was desolate after them that no man passed through nor returned for they laide the pleasant land wast 2. The second degree of their punishment THe second degree of this punishment they were scattered as it were with a strong whirle-winde and cast out of their natiue soyle among sundrie nations and not all of them carried as banished persons and captiues into some one certaine land and countrie but one into this countrie and another into that with a great and fearefull scattering and renting in peeces of the same bodie and nation Yea and moreouer they were driuen vnto nations vnknowne vnto the Iewes themselues at whose hands they could looke for no humanitie or courteous intertainement as namely vnto whom they were Barbarians 3. The third degree of their punishment and they vnto them The third degree of their punishment for that their very land it selfe did for their sake feele the most grieuous iudgements of God also as lacking inhabitants and her blessing from God that in stead of a pleasant land the which it was before that same land of the Iewes should bee laide wast and become an huge and great wildernes For as it is in the Psal 107. ver 34. God turneth a fruitefull land into barrennes for the wickednes of them that dwell therein CAP. 8. Vers 1. Againe the word of the Lord of hostes came vnto mee saying Two parts of this chapter 1. A confirmation of the former doctrine THis whole chapter conteineth two things Frst it hath a confirmation of the former doctrine touching the true worship and seruice of God to be defined and restored by the true works of godlines and charitie 2. An answer vnto the question moued in the former chapter and not onely by outward ceremonies as appeareth hereafter ver 16.17 Secondly an expresse answer vnto the question propounded in the former chapter vers 〈◊〉 and so forth But touching the beginning of this chapter it is a garnishing or a staying in the further laying out of the matter by the way of matching together of the contraries to wit of the punishment or iudgement of GOD against the forefathers of the Iewes and of the promise alreadie made vnto their posteritie by the free mercie of GOD and not vttered and beslowed vpon them for any righteousnes or desertes of theirs as appeareth hereafter verse 15. And it was requisite that these promises should bee set after these iudgements and punishments of God against the Iewes least they might suppose God to bestil angry with them and consequently might lay aside al hope and minde of building of the temple and repairing of the City of their longer stay in the land of Iudea as is shewed ver 9. For this rehearsing of the promises of God especially so notable and â—uident touching the restoring of Sion yea and of the City it selfe â—nd of the long continuance of them both did very greatly both â—omfort them and also incourage them to go lustily forward with the building Moreouer this verse like a the beginning also of the verse folowing hath a confirmation of the doctrine which â—â—lloweth namely for that the Prophet was coÌ„maunded by God 〈◊〉 and the almighty God to vtter and to promise these thinges 〈◊〉 his name vnto the Iewes that is vnto his church Why this preface of the Prophet is so often repeated Thus saith the Lord of hostes And this preâ—â—ce of the Prophet is often repeated to wit because in so great â—â—ly burly and trouble of thinges in so lamentable destruction of that people and so great power and boldnes of their enemies the which were against that building of the Temple Esdr 4. ver 1 this promise or doctrine was so much the more diligently to be confirmed Ver. 2. Thus saith the Lord of hostes I was ielous for Zion with great ielousy and I was ielous for her with great wrath The chiefe came of all the promises of God towards his church is THe manner order of the Prophet his staying still in the confirmation of the former doctrine For first of all he setteth â—owne the very cause it selfe nay the châ—ese cause of all the promises of God to come and which were to be rehearsed namely the only mercy and good will of God towards them both that these Iewes the posterity of their forefathers should not thinke that they had deserued these things at the hand of Gâ—d with their ceremonies or holines of life
and also that they might vnderstand what was the most certain foundatiō of these promises made vnto them to wit the purpose and will of God which is vnchaungeable So then the most true and chiefe and principall cause nay the onely cause that moueth God to bestow so great benefites vpon them His only bounteousnes and louing good will and vs all that is vpon his church is the very bounteousnes and louing good will of GOD toward those whom he hath wholly chosen For as at the first he chose and loued them for that cause onely so also for the same cause doth he cherish and defend them And this free good will of God towards those that are his is described and set foorth by the adioyntes to wit his Iealousie For as Augustine saith He which loueth the selfe same also is iealous and will haue the thing which is deare vnto him to bee safe without danger and to doe well But that the nature and greatnes of this loue of God toward vs whom hee hath chosen may bee knowne there is added or set downe a difference namely that this ielousie of God is great and earnest And the Prophet dooth describe this ielousie by a worde of like signification to wit of heat or of burning loue For that same sincere or vnfeined and pure loue both of GOD toward vs and also ours toward GOD is an exceeding burning and heat of the heart wherewith wee doe burne and loue Vers 3. Thus saith the Lord I will returne vnto Zion and will dwell in the middest of Ierusalem and Ierusalem shall be called a citie of trueth and the mountaine of the Lord of hostes the holy Mountaine Effects of God his loue FRom the cause he commeth vnto the effects and the same generall and in consideration and respect of the other first in regard of order And in this place there are reckoned vp three which are as it were the causes of them that doe follow at leastwise they goe before in regard of order 1. God his reconcilement with those that are his The first is God his reconcilement or being made friendes with those that are his the which metaphorically is called the returning of God vnto vs and those that are his from whom God seemed before in respect of outward things and of the most miserable estate of that people to bee farre distant 2. His dwelling among them and a great way off in the iudgement of men Psalm 74. and Psalm 85. The second benefit or effect of the good will of God toward those that are his Schacan is his dwelling yea and that his sure dwelling among them for this dooth the Hebrew word signifie to haue a sure and setled dwelling Further it hath an Emphasis or vehemencie and force whereas God is saide to dwell in the middest of those that are his to wit that he may the more easilie bee present with the whole bodie of his Church 3. His sanctifying of them and euery one of the faithfull and help them The third effect and benefit is The sanctifying of them For like as God dwelleth among those that are his so also doth he sanctifie them by his presence and dwelling among them Iohn 17. By the which is vnderstood that this presence of God is not a bodily presence but spirituall for as much as it bringeth holines vnto our mindes And doubtles the presence of God is the dwelling and efficacie or working of his holy Spirite in vs by the preaching of his worde the Sacraments and inward mouing in vs. Further hereby also is gathered that this same presence of God is not idle and without effect in his Church And by the name of the citie and of Sion 4 What the figure Metonymia is see Oseas cap. 4. ve 3 he doth by the figure Metonymia signifie and betoken the inhabitants themselues both which were in the citie and also which in regarde of their office were and dwelt in the temple In the citie that is in the men of the citie he will haue trueth for to be that they should not be hypocrites before God and lyars and league breakers one vnto another and in the mount Sion where the Temple was hee will haue holines to be that in the same the true worship that is which is appoynted by God may be done and that reuerently Vers 4. Thus saith the Lord of hostes there shall yet olde men and olde women dwell in the streetes of Ierusalem and euery man with his staffe in his hand for very age The securitie or saftie of the Church THe fourth benefit the securitie or saftie of the Church or the continuance and defence of the same euen on this earth So then the course and order of the speech of the Prophet and of the promises of God descendeth or commeth downe from spirituall benefites vnto earthly benefites For as Paul writeth 1. Timoth. cap. 4. ver 8. Godlines is profitable vnto all things which hath the promise of the life present and of that that is to come Now this defence and continuance of the Church is described or set forth by those adioyntes the which only come to passe and fall out in the time of great peace and quiet continuance to wit long life of the citizens saftie of the old men and finallie great numbers of children and publike playing in the streetes God therefore promiseth that the citizens of Ierusalem which shall dwell in the same shall bee long liued and shal come vnto great hoarenes of head and old age yea of both sexes or kinds that is to say both men and women the which is a signe and adioynt both of a citie of long continuance and also inhabited in peace Vers 5 And the streetes of the citie shall be full of boyes and girles playing in the streetes thereof 5. Store of childrē playing in the streetes ALso the number of children of both sexes that is male and female and their freenes from danger and feare of enemies the same publike which then appeareth when as they freely and boldly play in the streetes without feare is a most certaine signe and token of the continuance and peace of the sayd citie And it hath a mouing of affection in that he maketh mention both of old men and of children and it addeth a great Emphasis or force vnto this sentence Vers 6. Thus sayth the Lord of hostes Though it be * Or Wonderfull vnpossible in the eyes of the remnant of this people in these dayes should it therfore be * Or Wonderfull Their doubting distrustfulnes many waies answered vnpossible in my sight sayth the Lord of hostes THis is the answering of an obiection that might bee made that they should not distrust these so great and large promises of God because of their smalnes and fewnes For the Prophet answereth this their distrust and doubtfulnes of mind many wayes 1. Frō the power of God compared
Salomon is said to haue giuen siluer in Ierusalem What the figure Hyperbole is see Hab. cap. 2. ver 11. as stones and Cedars as the wilde figtrees that growe aboundantly in the plaine Vers 4. Behold the Lorde will spoyle her and hee will smite her power in the Sea and she shall be deuoured with fire An answer vnto the former obiection for the Tyrians AN answer vnto the former obiection taken from the power of God and the issue or falling out of the matter or destruction of the citie the which after what maner it shall bee is here liuely painted forth that all men may vnderstand that fables are not told in this place by the Prophet but the vnchangeable truth of God So then he which shall throw downe Tyrus is the Lord yea and he which hath rule and power ouer her The representation of the thing it selfe and of the destruction of Tyrus as it were to be seene with the eyes doth shew that it is set forth as a matter decreed by God Wherefore God shall first of all make here poore or spoyle her Secondly her munitions or holdes shal be throwne into the Sea Finallie the citie it selfe shall bee burnt with fire These things fell out vnto Tyrus when as it was taken by Alexander the great as appeareth by the histories written of Alexander the great Verse 5. Ashkelon shall see it and feare and Azzah also shall bee very sorrowfull and Ekron for her countenance shall bee ashamed and the King shall perish from Azzah and Ashkelon shall not be inhabited The punishment of the Philistims THis is a staying still in the laying out of the same matter For the Prophet of God reciteth other nations which were enemies and troublous vnto the Church of God and so consequently to be punished Generallie the Philistims 1. Generallie and speciallie certaine of their townes or cities to wit the chiefest are rehearsed 2. Particularlie whom God dooth threaten most grieuouslie least any enemies of GOD might thinke that they shall escape due and iust punishment Here therefore in this verse is first contained the iudgement of God against three chiefe Lordships and head cities of the Philistims to wit Ascalon Aza or Gaza and Ekron Ascalon Aza Ekron Ascalon the especiall and peculiar punishment of euery one of the which is described or set forth And first of all the feare and great trembling of Ascalon vpon the suddaine and fearefull sight of the destruction of Tyrus 1. Here feare For Tyrus was as it were the hold and the glorie of other cities and countries neere adâ—oyning whither they alwaies hoped that they might flye Therefore it being destroyed great feare no doubt was striken into all those that were neere vnto it 2. Her laying wast Gaza Secondly the desolation or laying of it wast is mentioned For she shall not afterward be inhabited As for Aza or Gaza first shee shall bee sorrowful for the destruction of Tyrus 1. Shall be sorrowfull as namely with the which she had traffique and by which she gained Furthermore she shal loose her King yea and moreouer her kingdome for euer so that afterward her authoritie and glorie shall be nothing 2. She shall loose her king and kingdome Ekron shall be confounded with shame Ekron shall be confounded with shame because that same Tyrus is destroyed the which onely she beheld and had respect vnto as her ayde and fortresse And these things then fell out when as Alexander of Macedonia and his successors brought into their subiection and wasted all those whole countries to wit Palestina and Edumea and other countries neere vnto them destroyed their townes and vexed them most hardly with continuall warres Vers 6. And the stranger shall dwell in Ashdod and I will cut off the pride of the Philistims The punishment of Azotus or Ashdod ANother stay about the laying forth of the same matter to wit of Azotus the head citie of the Philistimes Whereupon the Prophet teacheth that their whole power shall perish and be cut off when as this citie shall be destroyed And the punishment of Azotus or Ashdod is that albeit in deed she shall be inhabited and shall not be laid wast as Ascalon yet shall she not be inhabited by the Philistims themselues and the own countrie people but of bastards that is a rabble and rascal companie of vnknowne persons and such as no man can tell or shew the countrie of their parents The which thing is not onely wont to bee most grieuous vnto the owne countrie people when as they see themselues to be driuen out and put by the possession and right of their owne natiue and mother citie but further it is a token also of the extreame miserie of their land and countrie Hereby therefore doth the Prophet testifie or witnes that the whole glorie of the Philistims shall be destroyed Vers 7. And I will take away his blood out of his mouth and his abominations from betweene his teeth but hee that remaineth euen he shall be for our God and he shall be as a prince in Iudah but Ekron shall be as a Iebusite An amplification of the former matter for the comfort of the church and also the stirring vp of the Philistims vnto the true worship of God What the figure Metaphora is see Amos cap. 4. ver 12. AN amplification the which secretlie containeth the cause of the former punishments and plagues against the Philistims whereunto notwithstanding God setteth downe a promise both for to comfort his church withall and also for to stirre vp the Philistims vnto the true worship of God The amplification is when as God addeth that it shall come to passe that he will then take away all their bloodie robberies and pillages and pull away their abominations the which selfe same are the most true causes of the most sharpe iudgements of God against men And this selfe same doth God describe or set forth Metaphoricallie to wit comparing them vnto Beares Wolues and Tygers and other cruell and flesh-eating wilde beastes that the lewdnes of these men may appeare to haue been the more barbarous and sauage So dooth Dauid describe the tyrannie and crueltie of wicked oppressors Psal 10. ver 9. when he saith Hee lyeth in waite secretlie euen as a lyon in his denne he lyeth in waite to spoyle the poore when he draweth him into his net So againe hee complaineth of the vngodly Psalm 57. ver 4. saying My soule is among Lyons I lye among the children of men that are set on fire whose teeth are as speares and arrowes and their tongue a sharp sworde So Plato in Politico compareth euill magistrates vnto wilde beastes Yet in the meane season there is a comfort set downe A comfort for the Church that the church may vnderstand that the same shall come to passe the which God promised in the former chapter verse 23. namely that many of her enemies
should turne vnto her So then it is taught that it shall come to passe that of the very Philistims themselues most worthie of punishment and destruction The wonderful conuersion of the Philistims described by the effectes The Ekronites shall haue as honorable a place in the Church of God as Araunah the Iebusite sometime had in the middest of Ierusalem who was honorablie accounted of by Dauid himselfe 2. Sam. 24. ve 18 and so following some remnants notwithstanding shall remaine the which shal come vnto God but yet of the onely fauour and endles mercie of God And the comfort is so much the greater vnto them both namely the Iewes that is the Church of God and the Philistims for that their most true and wonderfull and most manifest conuersion is described by the effectes For the remnants of them shall not onely bee consecrated vnto God but also among the Iewes themselues and the godly the Philistines shall be leaders of the way and guides vnto others vnto godlines in so much that the Ekronites who of al the rest of the Philistims in times past had lest traffick or familiaritie and acquaintance with the Iewes shall come to dwell afterwards in the middest of Israel and of the church as the Iebusites in the middest of Ierusalem 2. Sam. 24. so that they shall bee the beginning to worship God godly and holilie in the Church of God it selfe Vers 8. And I will campe about mine house against the armie against him that passeth by and against him that returneth and no oppressor shall come vpon them any more for now haue I seene with mine eyes Another comfort of the Church from the inward saftie peace of the same THe former comfort of the church was taken from the increase of the same because of the comming of strangers vnto it yea and that of those who before were most deadly enemies vnto it But this comfort now is from the inward saftie and quiet of the church Two partes of this verse the which she should hereafter inioye But this verse hath two things to wit first a description of this securitie or safetie of the church 1. A description of the saftie of the Church and secondly the cause of the same And first of all the description sheweth the defence the which the church shall haue at home to wit God himselfe pitching his tentes for his church as appeareth Psalm 34. For God promiseth that hee will watch for his temple against all sortes of enemies Psalm 121. and 124. that we should not thinke our saftie to come from our owne strength Secondly he sheweth the driuing away of forraine enemies so that there shall bee no hoast of enemies that shall set vpon the church Finallie that there shall be no violence or oppression in the people themselues one against another or wringing and vexing by those that shall rule ouer them But these things are especially to be vnderstood of the spirituall kingdome of Christ The cause of this so great a benefite 2. The cause of the same is the onely mercie of GOD toward his church who both seeth the afflictions thereof with his eyes Exod. 3. and also of his goodnes and bountie taketh pittie and compassion on her Psalm 68. ver 16. where the Psalmist faith that God deliteth to dwell in mount Zion that is in his church yea and that the Lord will dwell in it for euer And ver 21.22 he sheweth how that God will both destroy her enemies and also saue and deliuer her from all daungers in these words Surely God will wound the head of his enemies and the hairie pate of him that walketh in his sinnes The Lord hath said J will bring my people againe from Bashan I will bring them againe from the depthes of the Sea And therefore in consideration of this anger of God towards his enemies and loue and mercie toward his church hee cryeth out by way of admiration in the end of the Psalme O God thou art terrible out of thine holy places the God of Israel is he that giueth strength and power vnto the people praised be God Vers 9. Reioyce great lie O daughter Zion shout for ioye O daughter Ierusalem behold thy King commeth vnto thee he is iust and saued himselfe poore and riding vpon an asse and vpon a colt the fole of an asse A confirmation of the former comfort of the church conteining A Confirmation of the former comfort of the church taken from an encouragement of her or from an outward signe and token for when God doth encourage and allure vs hee doth confirme his promises vnto vs the reason whereof is addded As for the encouragement or exhorting of the Iewes An exhortation or stirring of her vp to ioy and reioycing it is vnto exceeding great and notable ioye and the which also God will haue to be most manifest or openlie knowne and not to be hidden and couered the which is signified by these wordes reioyce greatlie For the Church is commanded to crie out or to shoute with the voyce for a publike testimonie or witnes of her ioye But these wordes Daughter Zion and daughter Ierusalem are put for the whole people for to moue and stirre vp affection but the ioye of may dens is more acceptable and pleasant and therefore they are rather stirred vp and exhorted to reioyce then men Moreouer by the selfe same wordes the whole citie is allured vnto the same ioye of minde of the which citie there are two partes to wit Sion the which was the tower it selfe of the citie and the place where the Temple was builded and Ierusalem that is the other part of the citie 2 The cause of this ioy The cause of this so great ioye and gladnes is also most iust and euident to wit the manifest comming of her King that is to say her defendor and protector For the presence of Kings is a most safe defence vnto their people and cause of ioye if so be they be the true fathers of their people as the King is the which is described or set foorth in this place Such a king was Dauid vnto his people and so great a care had hee for their welfare and defence against their enemies and so great loue did they beare to him againe acknowledging their saftie to stand in his saftie and therefore will they not suffer him to goe forth with them vnto battell â—ut make answer vnto him offering so to doe as it is 2. Sam. 18. ver 3. Thou shalt not goe forth for if we flee away they will not regard vs neither will they passe for vs though halfe of vs were slaine but thou art now worth ten thousand of vs therefore now is it better that thou succour vs out of the citie And therefore Psalm 118. they signifie their exceeding great ioye the which they had conceiued for that God had placed him King in the stead of Saul ver 26. saying This is
and he doth acknowledge his Church to be the filling vp or the fulnes of his body Eph. 4. And as Paul writeth 1. Coloss ver 18.19 He is the head of the bodie of the Church he is the beginning and first borne of the dead that in all things he might haue the preeminence For it pleased the father that in him should all fulnes dwell The cause of the imparting of the benefits of Christ with vs. Bedam Berithick for the bloud of thy couenant Now the cause of this communicating or imparting of his benefites with vs is added to wit the couenant of the Church with God or Christ that is the fauour of God and his adoption of her And therefore in this place I doe expound the letter Beth for thy couenant And the Prophet in this place rehearsing the couenant according vnto the fashion and maner of that time that is of the ceremonies of the lawe addeth bloud because that the couenant of God with the Church and cōtrariwise of the Church with God was not made and established but by bloud and bloudie sacrifices So the writer vnto the Hebrewes witnesseth cap. 9. ver 20. that whē Moses sprinkled the booke and the people with bloud he sayd This is the bloud of the Testament which God hath appoynted vnto you So is it also in Exod. cap. 24. ver 8. Then Moses tooke the bloud and sprinkled it on the people and sayd Behold the bloud of the couenant which the Lord hath made with you concerning all these things Further the effect of this rule of Christ kingdome of the church was now euidently shewed and declared alreadie namely the deliuerance of them was made alreadie indeed who did before lye miserablie in Babylon as in a most drie pit and in a graue for here is an allusion or resemblance vnto the storie of Ioseph who by his brethren was put into a drie pit Gen. 37. ver 24. and languished were held their captiues whom Christ by that might and according vnto that power which he hath ouer al nations loosed out of those bands and bad them and made them to be free So doth he daily loose vs from the bands of finne and of Satan Vers 12. Turne ye to the strong hold ye prisoners of hope euen to day doe I declare that I will render the double vnto thee An exhortatiō vnto the Iewes and in their person vnto the Church of God AN exhortation that the Iewes might vnderstand how certaine things are promised vnto them So then God commandeth that now henceforth withall their mind they wayte for hearken after those promises of God made vnto Ierusalem that is vnto his Church and that they haue their eyes turned and fastened therevpon and consequently that they come vnto the same citie The word hope which is here added in the word Turne ye sheweth that in this place is not spoken of the returning and drawing backe of the feet only but also of the hope and expectation or looking for of the fulfilling of the promises of God and consequently of our conuersion hope heedfulnes of mind vnto them that we should not faint or quaile being ouerwhelmed with the euils the which fall out vnto vs in the meane season But here are three things to be considered First who are exhorted Secondly 1 Who are exhorted whereunto they are exhorted Thirdly what is here promised by God or by the prophet vnto those that are exhorted 2. Whereunto they are exhorted They that are exhorted are prisoners of hope that is the godly which were afflicted or punished most miserablie and most hardlie as namely who are most like vnto those which are bound and shut vp in a most filthie prison but yet hoping neuerthelesse in the promises of GOD 3. What is promised vnto those that are exhorted and giuing heede or hearkening after them according vnto that saying of Iob Albeit that he kill me yet will I notwithstanding trust in him cap. 13. ver 15. They are exhorted vnto the citie Ierusalem it selfe that they should flee thither as vnto a most strong tower or hold And why Ierusalem is called an hold the reason is for that as it is in the Psalm 49. God doth keepe fortifie and defend it Psal 122. and 125. ver 2. because that he is fauourable and louing toward it It is therefore called a hold because it is strongly enuironed round about with moūtaines as appeareth by the Psalme last quoted where the Prophet sayth As the moutaines are about Ierusalem so is the Lord about his people from henceforth and for euer So farre forth therefore both the Church now and also Ierusalem in times past is a most sure and safe place vnto vs as it hath the promises of God and as we haue regard vnto the same Therefore they are exhorted not onely to goe into this tower but also that they turne their mindes vnto the promises of God made vnto it Thirdly exceeding great gifts are promised vnto the Iewes exhorted and consequently vnto the Church of God namely not only those which they had and felt before but the double of them that is all things farre more plentifullie Which promise was fulfilled in Christ and through Christ by reason of the gifts which Christ the Messias giuen vnto vs hath giuen and daily giueth vnto his Church Vers 13. For Iudah haue I bent as a bowe for me Ephraims hand haue I filled and I haue raised vp thy sonnes O Zion against thy sonnes O Grecia and haue made thee as a Gyants sword Why the Iewes should flee vnto Ierusalem A Garnishing or staying in the further laying out of the former matter the which also containeth the rendring of a reason namely why the Iewes should flee vnto Ierusalem to wit because there should bee most grieuous warres betweene them and the Grecian Kings the which ruled in those countries and in the countries neere thereunto that is betweene the Iewes and the successors of Alexander the great in the East Empire yet shall the Iewes haue the vpper hand in those warres God fighting for them This is the summe and substance the which is layd forth by an amplification in this place Two parts of this verse to lay open vnto vs the more cleerely the glorie and grace or fauour of God And first of all this verse containeth a cause of the seeking vnto that hold of Ierusalem 1. A cause of seeking to Ierusalem and then secondly a promise of victorie The cause therefore were those hard and long warres betweene the whole nation of the Iewes and the successors of Alexander in the East 2. A promise of victorie or the Kings of Syria The which thing to be true the issue or falling out of the matter and the historie of the Machabees doth witnesse and also Daniel cap. 11. Wherfore by these words Iudah Ephraim Sion the whole nation of the Iewes is signified as vnder the name of 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
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
are for the captiuitie to the captiuitie This punishment euen yet now appeareth at this day in the Iewes most stubbornly resisting the Gospell The third punishment is 3. Those that shall be left aliue shall eate one another That the remnants of those that shall bee left aliue shall eate vp one another The which thing fell iustly so out among the Iewes when as they destroy and kill one another with mutual and ciuill or home warres within themselues And to conclude they did in the end ouerthrow themselues in the besieging of the citie Ierusalem Vers 10. And I tooke my staffe euen Beautie and brake it that I might disanul my couenant which I had made with all people A confirmatiō of the former threatnings by a visible signe A Confirmation of the former threatnings taken from a visible signe set before the Iewes the signification whereof is added The visible signe is vsed that the very hypocrites themselues and rebels might be the more moued There is also a cleere and plaine interpretation thereof set downe that they should not afterward haue any excuse of ignorance but should plainly vnderstand the meaning of God The signe As for the signe it was this namely that the Prophet before their faces brake that same his rod the which he had called Beautie and Comlines The interpretation The interpretation that this breaking of the rod did signifie that God had broken that couenant the which of old he had made with all those tribes the which were so many nations and so many people in most great numbers as there were tribes therein in Abraham and the Patriarches And therfore that they should not now any more haue the pure true doctrine of God nor any politike state or order In the which two poynts consisted the beautie and praise of that nation as it doth in like maner of any other people whatsoeuer But by this place appeareth now in which time there hath been an accomplishment of these threatnings of God that the Iewes are strangers from the couenant of God The which thing also this confirmeth to wit that this whole nation of the Iewes is without Baptisme that is a most certaine signe of the couenant of God with men instituted or ordained by God himselfe Vers 11. And it was broken in that day and so the poore of the sheepe that wayted vpon me knew that it was the word of the Lord. THe figure Auxesis Auxesis what this figure is see Oseas cap. 7. ver 4. or increasing For he amplifieth and confirmeth the matter from two places First from the very falling out of the matter the which followed immediatly The same day sayth the Prophet not wherein the Prophet spake these things but at what time they desperatly cast off and refused God Now this fell out especially at the time of Christ crucified and in all the time that followed after the same Secondly he confirmeth this thing by the very confession of the godly who did manifestly acknowledge that thing to haue been fulfilled the which God had foretold and therefore that this was the word of God and true For the falling out of the matter accordingly is a most true witnes of the prophesies of God This place agreeth with that saying of Christ Matth. 11. ver 19. The wisedome of God is iustified of her children And this chiefely came then to passe when as all the godlie Iewes after the death and ascension of Christ when warres began to growe departed all from Ierusalem and went to Pella as Eusebius witnesseth lib 3. Hist cap. 5. Further the Prophet calleth the children of God the poore of the flocke as before ver 7. because they are afflicted and humble aboue the rest and willing to be taught Vers 12. And I said vnto them if yee thinke it good giue mee my wages and if no leaue of so they weighed for my wages thirtie peeces of siluer A reason why God left of the care of his people THis is the yeelding of a reason which sheweth the causes why God hath left of the care of his people and cast them away to wit the great vnthankefulnes of the people most manifestlie declared by a visible signe and testimonie or witnes For they did not esteeme a pinne or a rush all this labour and paines of God the which he had taken in teaching gouerning and keeping or preseruing of them both by himselfe and also by his Prophets Wherefore this verse containeth two things First Two partes of this verse a request of the Prophet speaking in the name and person of God touching the valewing and giuing vnto him due wages for his paines Secondly 1. The Prophets requesting his wages the peoples vnequall and lewde valewing of the same The Prophet therefore requesteth that they would valew Gods and his care and paines taken with them and for them 2. The peoples vnequall valewing of the same as it was worth that is at a reasonable and due valew or else that they would put him away as one whose labour and seruice they doe thinke vnprofitable for them Whereby appeareth that it is lawfull for the true Ministers of GOD in the ende to leaue those flockes in the which after sufficient and long time and daylie patience and a great while waiting they see no fruite of the word of God For albeit the blessing must come of God 1. Pet. 5. yet notwithstanding when as the hearers become not the better but the worse by the preaching of the worde they are to bee left as swine vnto whome God his pearles are not to bee cast any longer as Christ himselfe doth counsell Matth. 7. ver 6. saying Giue yee not that which is holy to dogges neither cast yee your pearles before swine least they treade them vnder their feete and turning againe all to rent you Now the people valew this so long and continuall so diligent and so profitable paines and care of God and of all his Prophets toward them These coynes I confesse my self to be ignorant in neither is it greatly materiall to stand long about thē He that will further be herein satisfied let him talke with some learned french man The Prophet by 30. pieces of siluer meaneth a very little and smal price and a matter almost of nothing at nothing to wit at thirtie pieces of siluer onely that is at thirtie common sicles euery one of which was two drachmas or groates that is seuen Solidos or shillings or souces Turnois Albeit some had rather haue the common sicle to haue made onely foure French Carolins But the holy sicle was of a greater valew namely twise as much as the common sicle So then thirtie common sicles doe make ten pound French and ten shillings or souces Turnois After the same maner and of the same sicle I doe thinke that is to bee vnderstood the which is Matth. 26. ver 15. and 27. ver 3. of the thirtie pieces of siluer
things concerning the killing of the good Shepheards the same is here described or set foorthby the figure Prosopopoeia What the figure Prosopopoeia is see Osas cap. 6. ver 1. that this whole speech may haue the more emphasis vehemencie or force and may the more sharplie strike and pearce the mindes of the readers and also it is set forth as it were vpon the suddaine and breaking off from the former matter in hand because that it is a wonder and a strange thing after so great light of the trueth opened by God and in so great an earnestnes of the godly and good men to defend and maintaine the same there should yet bee some who notwithstanding should persecute the same The Prosopopoeia is vnto the sworde himselfe that the persecution may bee noted that it shall bee exceeding great and most cruell as if all bandes being broken this persecuting sword should raunge and rage against the godly and good Shepheardes of the church 1. The persecution But this verse containeth two things First a description or setting forth of the persecution Secondly the preseruation of the Church of God in the same notwithstanding This most cruell persecution is described by a most cruell instrument 2. The preseruing of the church in the same to wit a sword by the which in this place is comprehended all deadly punishment the which forthwith shall bee shewed and laide vpon the good shepheardes So Christ as Tacitus speaketh 1. The persecution described was puninished with a deadly or hainous punishment So was Iames by Herod Act. 12. ver 2. So finallie were many good men handled before the comming of Christ 1. By the instrument as it appeareth Hebr. 11. v. 36.37 and certaine otherverses there following Againe this persecution is described by the persons which shall bee afflicted 2. By the persons persecuted For they shall be Shepheardes and the same not of the common sort but euery the best and most faithfull who in this place are called the fellowes of God and said to stand ouer against him or by his side as who namely in that their charge depart not from the mouth eyes and doctrine of God nor will neuer so little turne a side but alwaies haue their eyes bent vpon God This therefore is a generall thing as afterward appeared by the falling out and fulfilling of the matter and appeareth now a dayes also For the world hateth the best seruants of God and especiallie the Iewish Church of God that is the visarded Church and which is but the Church onely in name and also murthereth thē Ioh. 16. but most principallie this was fulfilled in Christ being slaine of the Iewes who Matth. 26. ver 31. citeth this place of the Prophet to proue the foretelling of his passion and the scattering of his Disciples when as he their master should bee taken Last of all this most cruell persecution is described by a most lamentable but yet ordinarie euent 3. By the most lamentable scattering of the flocke or falling out of the matter to wit that then the poore sheepe of God and the bodie of the Church shall bee scattered as appeareth Act. 8. ver 1. and now also And thus in this place is the persecution of the church described But the preseruation of the same is here also promised the maner whereof is afterward declared ver 9. but in this place the Lorde promiseth two things by way of answering an obiection God promiseth two things for the preseruatiō of his church that the mindes of the faithfull should not quaile because of the mention made of so hard and sore afflictions For this doth God meete withall in these wordes 1. His hand shall not be heauie vpon it but I will bring backe or turne mine hand vpon the little ones First therefore he promiseth that he will not make his hand heauie vpon his church but that hee will immediatlie drawe it backe for the loue and fauour of those that are his So Isai 65. ver 8. God promiseth that he will not vtterly destroy his people but spare some of them in these wordes As the wine is found in the cluster and one saith destroy it not for a blessing is in it so will I doe for my seruants sake that I may not destroy them whole So cap. 47. ver 6 he is angrie with the Babylonians because they shewed no mercie vnto his people but laide their heauie yoke vpō the ancient Secondly 2. The godly onely shall be partakers of this promise he sheweth vnto whom he promiseth this namely not vnto all but onely vnto those which are the true godly and humble in heart whom in this place the Prophet calleth little one as Christ also dooth Matth. 11. ver 25. where hee saith I giue thee thankes O Father Lorde of Heauen and Earth because thou hast hid these things from the wise and men of vnderstanding and hast opened them vnto babes Vers 8. And in all the land saith the Lorde two partes therein shall be cut off and dye but the third shall be left therein The land of the Iewes shall be most miserably punished for persecuting the Church of God THe second euent or falling out of the matter namely the most lamentable and miserable affliction of the whole land and nation of the Iewes the which fell out vnto the Iewes for the afflicting of the church of God as Christ himselfe sheweth Matth. 24. ver 9. and so foorth where the great persecutions of the godly are foretold the fulfilling whereof Paul also confirmeth 1. Thess 2. ver 14. when he commendeth them for their suffering of grieuous persecution like as the churches of the Iewes had done before them And 2. Thess cap. 1. ver 6. he teacheth that God for this cause wil recompense tribulation vnto those which troubled them and this did the falling out of things vnto the Iewes proue to bee most true For that nation after the death of Christ was wonderfully by little and little wasted and consumed by the Romanes vntill at the last it was by them destroyed and ouerthrowne although not vtterly as it appeareth also at this day And looke what Iudgements of GOD are threatned vnto the Iewes afflicting the Church of God the same also are set foorth vnto other people and doe remaine for thē as is to be seene Reu. 8. and 9. chapters Two partes of the world are said that for this cause they shall bee destroyed and that the third onely shall bee preserued which shall be the Church Vers 9. And I will bring that third part through the fire and will fine them as the siluer is fined and will trie them as golde is tried they shall call on my name and I will heare them I will say It is my people and they shall say The Lorde is my God How the remnant of the Church shall be saued A Making more plaine of that which went before For he
same place God himselfe stood to punish them most sharplie and as they had deserued most hardlie Iohn 18. Matth. 26. ver 30. where it is expressed how Christ went with his Disciples after the eating of the Paschal Lamb vnto Mount Oliuet where he was taken Secondly the casting downe The fitting of this mount Oliuet for the vse and turne of the enemies or the breaking and digging of this mountaine of Oliues and the making of it fit for the vse and turne of the enemies is to be noted For the souldiars that besieged the citie shall digge it through that there may be left a great valley in the middest betweene both partes of the mountaine so digged that the tentes and garrisons of the enemies planted in that place might bee the safer against the assaultes and breakings foorth of the besieged Iewes Finallie this mountaine shall bee so broken off in the ende to cast downe the fortes of the Iewes and to annoy the citie that one part of the mountaine shall fall toward the South and the other toward the North. The which thing I iudge then to haue been done when as the Romanes with most great labour raysed vp that same wall in three dayes wherewith they compassed about the whole citie and brought it through the middest of Mount Oliuet Ioseph lib. 6. cap. 13. These things therefore dooth God seuerally recite that afterward it might bee vnderstoode by the very falling out of the matter that this prophesie was true and that when as these things should come to passe the Iewes might knowe that their vtter destruction was neere at hand and so that they might euen then at the leastwise repent So GOD shewed vnto the Niniuites on what side their citie should bee taken and what at that time should bee the power and attemptes of the enemies against them Nahum 2. verse 6. and cap. 3. and yet neither of these repented for all this Vers 5. And yee shall flee vnto the valley of the Mountaines for the valley of the Mountaines shall reach vnto Azal yea yee shall flee like as ye fled from the earthquake in the dayes of Vzziah King of Iudah and the Lord my God shall come and all the Saintes with thee NOw he rehearseth the effectes of this cause 2 The effects of the cause specified before v. 3. Three partes of this verse that is of God fighting against the citie The first is in this place recited to wit the fleeing of the Iewes yea and the same most shamefull and full of great despaire and trouble But this verse containeth three things First the fleeing of the Iewes as I said being now vnable 1. The flying of the Iewes and wanting strength to withstand their enemies Secondly the place by the which and vnto the which they shall flee They shall flee by the valley of the Mountaines For Ierusalem was on euery side compassed about with Mountaines 2. The place whither the Iewes should flee Psalm 125. Ioseph lib. 6. de Bello Iudaic. cap. 6. Without the citie saith he two mountaines were compassed with deep valleyes and the rockes letting on both sides they could no way be comen vnto Out of which place of Iosephus it appeareth that the valleyes of the mountaines neere vnto the citie were most fit to flee vnto and thereby there is light brought vnto this place Lastly they shall flee vnto Azal because that the same valley of the Mountaines neere vnto Ierusalem shall reach vnto Azal and therefore shall seeme most fit for their secret fleeing If there bee any place left for coniectures or gesses I doe thinke Azal to be that same part of the citie and holde the which both was most safe against the enemies and also most fit for to flee vnto the which by Iosephus is called Bezeta concerning the which Iosephus himselfe must bee read 3. The great feare of them that shall flee away lib. 6. Belli Iudaic. cap. 6. Thirdly the feare and trembling of the people in this flying is described the which shall not bee after the common and vsuall maner but an extreame suddaine feare and full of despaire as namely who shall then acknowledge the hand of God to be armed against them And the greatnes of this trembling is set forth by a similitude For it shall bee like vnto the same wherewith the Iewes were strooken of old by reason of the earthquake the which fell out in the dayes of Vzzias the King as we haue seene before Amos cap. 1. ver 1. This historie at that time was very well knowne vnto the Iewes Further by way of an Epiphonema or acclamatiō the cause of this so great trembling in this people is added by the Prophet to wit the comming of God being angrie against the Iewes with those his holy Angels with the which he sheweth himselfe full of maiestie and feare vnto men not in any visible forme but by extraordinarie effectes and maruailous so that men must then needes tremble when as God appeareth in such sort and so terrible or fearefull For as the Psalmist reporteth Psalm 89. ver 7. God is very terrible in the assemblie of the Saintes and to be reuerenced aboue all that are about him Psalm 93. And Iude ver 14.15 Beholde the Lorde commeth with thousands of his Saintes to giue iudgement against all men and to rebuke all the vngodly among them of all their wicked deedes which they haue vngodly committed and of all their cruell speakings which wicked sinners haue spoken against him Vers 6. And in that daye shall there bee no cleare light but darke The second effect THe second effect is the most lamentable state of the people then so that at that time neither the light shall bee welcome and deare vnto them neither yet shall it be sweete and pleasant vnto them to liue And this doth Christ confirme Luc. 23. ver 3 saying Then shall they begin to say vnto the mountaines Fall on vs and to the hilles Couer vs. And the falling out of the matter afterward hath likewise taught the same Further this so heauie a punishment of the Iewes iustly laide vpon them by God for the slaying of Christ sheweth both that the sinne and wickednes of the Iewes in murthering of Christ the sonne of GOD was so great as none can be greater and also how grieuous punishments are threatned and prepared by GOD against the obstinate or stifnecked persecutors of the Church and of his Christ euen at this day Vers 7. And there shall be a day it is knowne vnto the Lord neither day nor night but about the euening time it shall bee light A promise containing three things NOw is there added a promise vnto the former threatnings for the comforting of the godly Iewes For this verse pertaineth especially vnto the Iewes A ioyfull day or time for thē but not at the feast And this promise containeth three things First a Day or some time more ioyfull then that
Bel. Iudaic. cap. 18. So then henceforth or hereafter it shall neither bee destroyed as before and when as it shall be inhabited it shall not be dwelt in with feare Psal 121. Psal 144. because God shall defend it vnder the shadowe of his wings But this boldnes and safetie is rather to bee vnderstood spiritually then carnally as Paul teacheth Rom. 8. in the end of the chapter For as concerning men it hath been sayd vnto the godly Ye shall alwayes suffer trouble in this world Vers 12. And this shall be the plague wherewith the Lord will smite all people that haue fought against Ierusalem their flesh shall consume away though they stand vpon their feete and their eyes shal consume in their holes and their tongue shall consume in their mouth Why the Church shall dwel in safetie THe rendring of a reason of the former exposition For this cause shall the Church be inhabited in safetie because God shal strike the enemies thereof yea and that all of them with a very great and fearfull plague And not onely the men themselues but also the beasts that serued those men to aâ—â—â—â—â— and trouble the Church of God ver 15. Here therefore is threatned destruction vnto the enemies of the Church and the same most grieuous but yet vpon causes and naturall diseases And this verse containeth three things Three parts of this verse First the author of the plague and he is the true God Iehouah saith the Prophet shal smite them Secondly who shal be smitten namely 1. Who shall plague the enemies of the Church al people which haue fought against the church of God Lastly with what plague or punishment they shall bee smitten to wit with a fearfull plague but yet such a one the which shall not be done and bee altogether after an extraordinarie or miraculous maner 2. Who shall be smitten but such as with the which many are wont to dye They shall therefore pine away in their bodie yea and in their whole bodie 3. With what plague they shall be smitten the which these words flesh eyes and tongue doe signifie also very quickly to wit standing on their feete and with most bitter paines For a consumption is a most lamentable and most hard kind of death and which other men doe most greatly abhorre and lothe There are examples in Antiochus the Noble 1. Machah 6. Ioseph lib 12. Antiquit cap. 11. In King Herod Act. 12. In the Emperour Maximinus Eusâ—b lib. 8. hist Ecclesiast cap. 5. 16. In the Heretike Nestorius Theodor. lib. 2. Euagrius lib. 1. hist cap. 17. Vers 13. But in that day agreat tumult of the Lord shall be among them and euery one shall take the hand of his neighbour and his hand shall risâ— vp against the hand of his neighbour An extraordinarie iudgemeÌ„t of God vpoÌ„ the enemies of his Church A Threatning of the sayd iudgement of God against the enemies of the Church but extraordinarily and altogether miraculouslie to wit for that the selfe same enemies of the Church shall both be taken with a panical or distraughtfull kinde of sudden feare as they call it and also shall murther one another so that God shall destroy them by themselues Hereof wee haue examples in the Scriptures as Iudg. 7. ver 22. in the Madianites murthering one an other comming to fight against the Israelites and likewise 1. Sam. 14. ver 15.20 of a sudden feare sent by God vpon the armie of the Philistims by meanes whereof they fell one vpon another and slew each other and Christ hath foretold the like Matth. 24. ver 7. the which things also haue been since Christ yea and in our time to wit when as people which haue persecuted the Church of God haue afterward with mutuall warres and battels within themselues slaine one another and haue been most pitifull spectacles of this prophesie vnto the whole woâ—â—â— The which examples if the world our historie â—riters haue not marked their câ—relesâ—es doubtles is very great yet neuerthelesse do the examples hereof appeare in the Kings of Syria and of Egypt who after they haue afflicted the Church haue in like maner destroyed themselues Or Vers 14. And Iudah shall fight also * For Ierusalem A confirmatioÌ„ of the helpe of God against the enemies of the Church taken against Ierusalem and the arme of all the heathen shall bee gathered round about with gold and siluer and great abundance of apparel AN amplification or confirmation of the former helpe of God in the destroying of the enemies of his Church taken from the maner of the same and from the effects 1. From the maner of this help The maner is for that Iudah himselfe shall fight for Ierusalem and not against Ierusalem as some doe expound it And this doth signifie that the godly and such as are trulie faithfull shall with great courage and cheeâ—efulnes of minde fight for the defence of the glorie of God against the armed enemies of the same So the godlie are sayd Heb. 11. ver 34. by armes to haue conquered hosts of men and not only by praiers that by this place we may vnderstand the foolish Anabaptists to be soundly refuted or ouerthrowne who holde it vnlawfull to take armes or to make warres The effect of this help of God is declared in these wordes 2. From the effect of the same The riches of the nations neere at hand â—ound about shall bee gathered in Jerusalem namely gold and siluer and their apparrell for a spoyle taken from those enemies the which the godly shall haue vnto themselues God giuing it them Therefore the church shall plentifully and aboundantly be enriched with the spoyles of their enemies God in such sort defending it as of olde in times past he made them wealthie with the spoyles of the Egyptians Vers 15. Yet this shall bee the plague of the horse of the Mule of the Camel and of the Asse God his iudement against the bruite beastes which serued against the church What the figure Synecdoche is see Amoâ— cap. 5. ver 21. Three things to be noted and of all the beastes that bee in these tentes as this plague ANother part of Gods iudgement namely against the bruite beastes themselues and by the figure Syneedoche against all the instruments and furniture of the enemies of the Church which haue serued them whilest they afflicted the Church For they also shall be punished by the hand of GOD and with the same plague that the men themselues were punished and not onely one kinde of beastes as Horses or Mules but all which serued their turne Horses Mules Camels Asses 1. All things fighting against the glorie of God displease him and finallie of what sort soeuer they be whether they serued the enemies of the Church ordinarilie or extraordinarilie they shall be punished and smitten by the hand of God Wherefore this place teacheth three things first that not onely men indued
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
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