and that with ciuill warres the which they themselues shall stirre vp within themselues one against another For so doe I expound that which is sayd There shall a tumult arise among thy people Therefore this spoyle and laying waste shall be committed not by forraine enemies but by the inhabitants of the countrie themselues because the Israelites shall arise one against another in ciuill warre the which is a most miserable kinde of battaile and punishment For in ciuill warres all things alwayes are most miserable Yet thus doth God oftentimes punish idolatrous people and Kings to entangle them with home-warres and to set them together by the eares within themselues And that this so afterwards came to passe the historie of the kingdome of Israel doth confirme or proue 2. King cap. 14. and so following Neither shall this laying waste ruine and destroying of the whole countrie and the cities thereof come to passe onely by the meanes of ciuill warres but it shall moreouer fall out to be so great that there cannot any greater be made by any enemie be he neuer so mortall and deadly For it shall be such as was that of the countrie of Arbel the which ouerthrow was giuen by Salmanazar 2. King 18. ver 34. for there the proud captains of Saneherib vpbrayed the Israelites with that ouerthrow when as they aske them Where is the God of Hamah and of Arpad Meaning that Arpad in which Arbel was was destroyed by Salmanazar Arbel was in a most fearefull and cruell maner destroyed by Salmanazar which here is called Shalman the fame of which ouerthrow was then fresh among the Israelites And this countrie of Arbel is beyond the riuer Euphrates and at that time the fame of that ouerthrow was come vnto the neighbour people and nations dwelling neere vnto it yea euen vnto the Israelites as of a destruction and ouerthrow of things very straunge fearefull and such whereof the like had not been heard before Finally the mother with her children shall by the inhabitants bee dashed against the rockes and stones the which is a kind of barbarous and outragious crueltie such as the Babylonians in the taking of Ierusalem vsed against the poore Iewes and therefore they pray vnto God that he in his iustice will cause them to be requited and payed with the like Psalm 137. ver 8.9 O daughter of Babel worthie to be destroyed blessed shall he be that rewardeth thee as thou hast serued vs. Blessed shall he be that taketh and dasheth thy children against the stones Vers 15. So shall Beth-el do vnto you because of your malitious wickednes in a morning shall the king of Israel be destroyed A reason of this their punishment THe rendring of a reason wherby their idolatrie set vp in Beth-el is drawen into hatred For that is the cause of all this euill and punishment Lastly the former punishment is here amplified For because of it their kings also shal be destroyed and that in a moment so that no hope shall remaine and be left vnto them CAP. 11. Vers 1. When Israel was a childe then I loued him and called my sonne out of Egypt This chapter with those that follow somwhat differ in argument or matter froÌ„ the former THis chapter together with the rest that follow containeth another argument in some sorte diuers and differing from the former For vnto this place both the iudgements and also the threatnings of God haue been rehearsed against the Israelites because of their sinnes But now henceforth euen vnto the eâ—â— of the booke the continuall bounty and vnmoueable good wil of God for his mercy and couenant sake is declared towards those which of those Israelites shall repent and feare God And albeit in this chapter as wel as in those that follow the Prophet doe make mention also of the sins of the Israelites and likewise of the punishments hanging ouer their heads for the same yet is this done not principally but by the way and by occasion namely to this end that the mercy and grace of God may appeare to be the greater who neuerthelesse saueth such as they were that is to say persons so disobedient and worthy of such a punishment Further it may appeare by the fift verse of this chapter The time about the which this sermon with those that follow was made that this sermon with those that followe were made after that the kingdome of Israel was now become tributary vnto the King of Assyria the which was done first by Manahem King of Israel who yeelded to pay a great tribute vnto Pul King of Assyria comming vp against him as it is recorded 2. King 15. vers 19. in those wordes Then Pul the sonne of Asshur came agaynst the land and Menahem gaue Pul a thousand talents of siluer that his hand might be with him and establish the kingdome in his hand So then the former sermons seeme to haue been before this time And this whole place hath a rehearsall of the couenant of God with the Israelites because that was the most true foundation of this perpetuall and continued good will of God towardes this people repenting that is towards the remnants thereof For God for this cause out of this most stubborne people chose some notwithstanding Two parts of this verse As for this verse there are two partes of it one wherein God sheweth his free loue toward that people The other in the which he rehearseth a most assured argument or token 1. God his free loue vnto this people and a most notable effect of this his loue The loue of God and the same as I said most free is shewed in these words When Israel was yet a childe I loued him 2. A notable argument and effect of the same For I take the hebrew word ki in this place not so much to note the cause as the time wherein God shewed that they were loued of him He therefore loued this people when as it was yet a childe The word childe by the figure Metalepsis I vnderstand of the miserable and seruile or bond condition 1 What the figure Metalepsis is see Oseas cap. 4. vers 18. What the figure Metaphora is see Amos cap. 4. ver 12. wherein this people at that time was when as God began to loue them and metaphorically also of the age and weaknes of them in regarde of their enemies to wit the Egyptians Therefore when as God at the first shewed that he earnestly loued these tenne tribes of the which the kingdome of Israel did consist they were among the Egyptians weake feeble and impotent or without strength like vnto children and were bond and intreated hardly for the worde Nagnar signifieth also a seruant and one that is bonde as also doth the worde puer among the Latines and pais with the Greekes Israel then or at that time was indeede a childe that is to say both weake and also a seruant when as God loued him
outward rites or customes and fashions but yet such notwithstanding as wherein he would not haue the chiefest part of his worship and seruice to bee placed consist nay he gaue those ceremonies as tokens and stirrings of vs forward vnto his inward worship only the which he alwayes vrged or earnestly called vpon by his Prophets Wherfore God doth not in this place cal back the Iewes vnto those ceremonies but vnto those sermons and words the which by his Prophets he had so often beaten into their heads and set forth and openly deliuered and commanded that they should obserue or keepe the which are afterward declared verse 9. and in those that follow So then the hypocrisie of men and of the Iewes is shewed who ouerpassing nay neglecting and setting nought by the chiefe part of the worship and seruice of God doe stay in these outward things as the onely meanes to appease God withall For these ceremonies are not properlie those words the which God propounded or set forth by his prophets but rather those things which follow hereafter and in the which there appeareth a true testimonie or witnes of godlines or loue Further it hath an Emphasis or force whereas God saith that he cryed and sounded foorth those things the which hee now also required of them that both the trueth of God and the conformitie or agreeablenes of his worship and seruice might be shewed and also the care of God with a loude voyce to call them back vnto a better minde And this also hath a weight and force with it where as hee saith that hee did the same when as both the citie did as yet still florish and all the other cities neere vnto it yea and moreouer the whole countrie it selfe so farre as it reacheth and is stretched out toward the South both in the mountaines and in the plaine For this circumstance of time sheweth the great and daylie care of God for that people that is those that are his and also his continuall course and constancie in exacting and requiring still the same kinde of his true and inward worship and seruice For like as the nature of God is one and the same alwaies so also his true and inward worship is and hath been alwaies one and the same Vers 8. And the worde of the Lorde came vnto Zechariah saying He sheweth more plainly what these wordes are which God required of their fathers For God For God sheweth what those wordes are the which so carefullie and daylie and earnestlie as namely for that they were his true worship he did by his Prophets require of their fathers and Elders that they should not perish but that they might bee acceptable vnto him And now God requireth the selfe same yet still of them their posteritie and desireth that they may bee obserued that they also may please him And this is shewed by the way of matching together of coÌ„traries the which doth not only garnish this sentence but also doth bring a great light vnto it and cleerelie teacheth that God is trulie worshipped not with outward ceremonies but with the earnest motion of the heart that hee is not delited with the afflictings or exercises of the bodie but with the true dueties and effectes of faith and charitie Therefore doth Paul also alwaies match these the one against the other as 1. Tim. cap. 4. ver 7.8 in these words Cast away prophane and olde wiues fables Olde wiues fables Godlines Bodily exercise Godlines and exercise thy selfe vnto godlines For bodilie exercise profiteth little but godlines is profitable vnto all things which hath the promise of the life present and of that that is to come And then verse the 12. he sheweth what be these fruites of godlines wherein hee would haue Timothie to be a patterne for them to follow saying Let no man despise thy youth but be vnto them that beleeue an ensample in word in conuersation in loue in spirit in faith and in purenes So againe Tit. 1. and 2. where there is a matching together of contraries betweene rites and ceremonies and the true workes of godlines What the figure Noemaâ—â— see Zach. cap. 2. ver 5. But here in this place by the figure Noema all the works both of faith and also of charitie are commended The workes of faith or of the first table by the consequent or that which followeth For if charitie or loue toward our neighbour and the workes of the second table be acceptable or pleasing vnto GOD much more is faith so the which loueth both God himselfe and also is the cause of our loue toward our neighbour So then of necessitie by the workes of the second table or of charitie true faith or the first table is vnderstood and gathered especially to be commanded vnto vs. For as it is Galat. 5. ver 6. In Iesus Christ neither circumcision auaileth any thing neither vncircumcision but faith which worketh by loue And all the workes of Charitie are here conteined by the figure Synecdoche What Synecdoche is see Amos cap. 3. v. 2â— and by the reckoning vp of part or a certaine sort of them But in this place are exprestie recited three sortes of the workes of Charitie or of the second table Verse 9. Thus speaketh the Lorde of hostes saying Execute true iudgement and shew mercie and compassion euerie man to his brother All duties the which men owe vnto ech other in respect of any publike office THe first conteineth all the workes the which men doe owe vnto men in regarde of any publike office which they beare as for example Kings vnto their subiects Iudges vnto those ouer whom they are set to rule Of these it is required that they should iudge that is execute that their office and that in trueth the which is here set against all accepting of persons and all fauour Concerning this dutie thus is it commanded Deut. 1. ver 17. Yee shall haue no respect of person in iudgment but shall heare the small as well as the great yee shall not feare the face of man for the iudgement is Gods Psalm 82. The second sort here reckoned vp describeth the duties the which generallie men owe vnto men so far forth as wee are all of vs brethren one vnto another and made after the image of God Now this doe we owe one vnto another first that we bee touched with mercie and moued with a fellow feeling of the miseries one of another Secondly that wee doe good vnto them that be in miserie and help them To that inward affection apperteineth the word Racham Racham Chesed compassion and the word Chesed mercie belongeth to the effect of this affection or vnto bounteousnes And therefore Galat. 6. ver 10. Paul counselleth vs saying While wee haue therefore time let vs doe good vnto all men but especiallie vnto them which are of the house hold of faith Hebr. 13. Vers 10. And oppresse not the widdowe nor the fatherles the stranger nor the
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
And of these kinde of Prophets there were both in the old new testament yet more in the old testament because that Christ the sonne of the liuing God who is the ende and accomplishment of all prophesie was not yet come But we must here consider how these Prophets doe differ from the prophane prophets least that prophane persons should draw those things which hereafter shall be spoken of the true Prophets of God vnto their diuiners sooth sayers prophets and such as by birds flying feeding singing such like doe foretell thinges to come and least that these and the true Prophets should be thought to be all one Nowe that I gather not infinite things together wherein the Prophets of God foretelling things to come doe disagree and differ from the prophets and oracles of the Heathen who also fore shew things to come I onely set down three things by the which this difference betweene them both may plainely be noted A three folde difference between the Prophâ—ts of God the prophets of the heathen For they differ one from another in the matter cause and manner of reuelation the which was made vnto them both that is vnto the Prophets of God and those other wicked prophets And in the matter they differ for that the Prophets of God did foretell of Christ to come especially and that as the Mediatour of the world 1 Difference in thâ— matter as Augustine teacheth lib. 12. contra Faulst Manich. cap. 2. and against the aduersaries of the Law c. 3. of whome these prophane prophets many times nay for the most part speake not one whit yea when as they haue foretolde some thing of him they haue not vnderstoode the thing which themselues did speake much lesse that others did conceiue and vnderstande them Therefore their whole prophesies tended to this ende namely how they might satisfie or content the desires and questions of curious persons seeking to knowe thinges to come But the true Prophets of God did onely imploy themselues vnto God and vnto the edifying of the Church and not vnto the curiositie and vanitie of men as did the oracles and prophets of the Gentiles as Lactantius teacheth lib. 1. Divinat institut cap. 4. whereupon lib. 7. cap. 13. he saith Lactantius The manner and diuination of the true Prophets consisteth onely in this that they teach man to be created vnto the seruice and worship of God and to receiue immortalitie from him As for that which is obiected of the Sibyllae the which are said to haue prophesied some thing of Christ Obiection Acroâ—â—ichis is a kinde of verses so made that the first letters of euery verse running thorouâ—h them all doth make some name or sentence Answer and whose Acrostichis is extant the capitall letters whereof doe describe this name IESVS CHRISTVS Dei Filius Servator Crux Also of other oracles the which the same Lactantius in sundrie places doth recite especially lib. 4. divin institut where he hath many things concerning Christ I answer that both the Sibyllae themselues and those other prophane prophets did either not at all vnderstand the things which they did vtter or did not speake them to this ende to establish true godlines and the true worship of God the which thing notwithstanding the true Prophets of God had an especiall care of and aymed thereunto Why God suffered the Heathen prophets to fore tell some things of Christ but God would haue these things to be extant euen among these prophane and heathen men to this ende they might be made vnexcusable who beeing put in minde of Christ by their owne oracles they yet despised and refused when as afterwardes he was preached vnto them by the Apostles and their successors Furthermore those things the which Satan and the deuill reuealed and opened vnto these prophets concerning Christ the same he gathered out of the writings of the true Prophets themselues the which were extant or abroade but yet he did newe furbish them to serue his owne turne the better Therefore the difference betweene the Prophets of God and these prophets of the heathen is very laâ—ge namely that these of the heathen either spake nothing of Christ or else prophesied of him without fruite and vnderstanding 2 Difference in the mouing cause Againe that these prophane prophets were mooued by the inspiration of Satan but the Prophets of God did speake by the motion of God and of the holy Ghost Therefore al the things which the Prophets of God foretold did in such sort come to passe as they did foreshew that they should but the Heathen prophets lied in many things as being wholly led by the lying spirit The third difference standeth in the manner whereby they both receiued reuelation And concerning the Prophets of God 3 Difference in the manner of reuelation they were led by the meeke and milde inspiration of God and were not like vnto the prophets of the Heathen taken with a madde phrensie when as they prophesied and did speake And albeit that Iohn say Reuel 1. ver 10. that he was in the spirite or rauished when he prophesied and Ezechiel confesse many times The rauishmeÌ„ts of God his prophets was not like the madnes of the heathen prophets as especially chap. 3. ver 14. that the spirit of God rushed and fell vpon him and Daniel chap. 8. ver 27. and chap. 10. ver 8. that after the visions and prophesie he was taken with sicknes and that his strength fayled him yet had the holy rauishments and distraughtments of the holy Prophets of God nothing common and agreeable with the madnes of the heathen prophets wherewith they were taken when as they gaue foorth their prophesies It could not be but that the Prophets of God beeing mortall men must needes be very greatly mooued with the presence of the maiestie of God as often as he offered himselfe vnto them in more great and royall manner then that he could be contained within the straightnes of man his bodie Wherefore they were for the time as it were swallowed vp and then it must be of necessitie that their minde after a sort was withdrawne from their body as Paul writeth of him selfe 2. Cor. 12. ver 3. where speaking of his being taken vp into the third heauen Gestures of the Heathen prophets he saith I know such a man whether out of the bodie or in the bodie I can not tell God knoweth Yet euen in those cases and at that time were they not madde as were the Heathen prophets neither did they some at the mouth neither were they ougly in visage neither ignorant or not knowing what they saide or did but both wise and well aduised and with great reuerence of God with great faith and full assurance of God speaking in them did they heare and receiue the thinges which God did reueale and open vnto them they did vnderstand the thinges receiued and reuealed vnto them yeilded thereunto and
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
mountaines 2. Why the creatures voyd of reason are called to be witnesses of this controuersie between God and the Israelites little hilles and strong foundations of the earth the which selfe same things and creatures are exhorted for to heare And hee speaketh vnto them as witnesses nay as Iudges of this controuersie of GOD with the Israelites so knowne doubtles was the righteousnes and equitie of the cause of GOD vnto euery one and vnto the whole world that not onely men indued with reason but also the vnreasonable creatures might be witnesses and iudges of the same Furthermore these men of Israel are by this meanes accused of wonderfull dulnes and blockishnes as if they knewe not those things the which the bruit and dead elements do know notwithstanding or that they may be accused of vniustice who in iudging keepe not that equitie and trueth in condemning themselues and iustifying of God the which bruit beasts doe obserue and keepe And therefore that it were more meete and better to pleade these things before the mountaines and hilles then before men And these words mountaines hilles and strong foundations of the earth are al one Psal 18. Moreouer this whole preface to the end it might more deeply pearce and pricke the minds of the Israelites the hearers is set forth vnder a Prosopopoeia of God speaking vnto both the Prophet What the figure Prosopopoeia is see Oseas cap. 6. ver 1. and the mountaines and also the people Vers 2. Heare ye O mountaines the Lords quarell and ye mightie foundations of the earth for the Lord hath a quarell against his people and he will pleade with Israel THe second part of the preface wherein is shewed against whom God contendeth or pleadeth The second part of the preface shewing against whom God pleadeth He sayd before that he pleaded before the mountaines as Iudges and now he declareth against whom he laweth to wit not against all persons whatsoeuer but against that his owne people Israel that is by him adopted or chosen aboue and before the rest of his only and especiall grace and fauour whom in this place he proueth guiltie of notorious ingratitude or vnthankfulnes The kind also of the controuersie and quarell is here shewed to wit such a one as is openly made in words that all men may heare it and vnderstand it For so doth the word iakach signifie And these words Heare O ye mountaines are repeated againe that all men might be the more stirred vp because that God dealeth in earnest and not that the bruit or senseles creatures be not readie also to yeeld obedience vnto God euery one in his kind as at large appeareth Psal 147. Vers 3. O my people what haue I done vnto thee or wherein haue Igrieued thee testifie against me Vers 4. Surely I brought thee vp out of the land of Egypt and redeemed thee out of the house of seruants and I haue sent before thee Moses Aaron and Miriam A Making plaine of the matter insuing For God sheweth and declareth the cause that he wil pleade before the mountaines and before all the world namely that hee will condemne that same his people Israel of brutish vnthankfulnes 1. A most milde Prosopopoeia what this figure is see Oseas cap. 6. ver 1. And this verse with that which followeth hath two things to be noted First the phrase or kinde of speaking the which is a most milde Prosopopoeia or feining of a person that God with this his lenitie or mildenes might wound them the more or else allure and draw on those that were obedient yea and there is further a matching together of contraries to be noted in that God calleth this so vnthankfull people his owne people that is his owne purchased inheritance that euen hereby the people may appeare the more vnthankefull 2. The state of the controuersie Also in the second place here ought to bee noted the state or ground and principall point of this quarrell and controuersie of God with this people The state is whether the Israelites did sinne vngodly and vnexcusablie against God The Intention so that they are altogether to be condemned The intention or charging them with the fault is but they haue sinned they haue offended God vnexcusablie The Depulsion The depulsion or deniall of this charge they haue not offended The proofe of the intension or charge The proofe of the charge He that offendeth him of whom he hath receiued great and continuall benefites hee sinneth vnexcusablie and is altogether to be condemned The benefits of God toward the Israelites but the Israelites haue in such wise offended God therefore they haue sinned vnexcusablie against God and are to be condemned And he proueth the Israelites to haue delt so with God 1. Their deliuerance out of Egypt The which that he may the more certainely obtaine and shew he first reciteth the benefites of God towards the Israelites and the same both exceeding great and also continued or perpetuall 2. Out of the house of bondage of which sort there are three reckoned vp in this place The deliuerance of this people out of Egypt and that at the same time when as Egypt was most cruell vnto them and a House of bondage Finally for that vnto the same people 3. He gaue his prophets to be their Rulers for that vnto the same people whom he deliuered from that place and hell he gaue his Prophets to bee Rulers Moses Aaron Marie Psal 77. Vers 5. O my people remember now what Balack King of Moah had deuised and what Balaam the sonnne of Beor answered him from Shittim vnto Gilgal that ye may knowe the righteousnes of the Lord. AN amplification of the benefites of God both exceeding great and also continued toward the Israelites An amplification of the benefites of God towards them by the reckoning vp of the fourth and fift benefite the which is done in this place The fourth benefite was that God not only defended them against the open violence 4. He defendeth them against the craftie deuises of their enemies and manifest weapons and warres of the Egyptians but also against the subtill and craftie deuises of other enemies whereof we reade Num. 23. and the which are here mentioned For Balac hired for a reward Balaam a notable Soothsayer or Prophet among the profane or heathen men at that time to curse and banne the Israelites and to prouoke God against them The which was a most crafty deuise to wit to stirre vp God against them rather then men and to procure and bring against them the wrath of God rather then earthly weapons Which counsell and deuise of Balac God withstoode and turned it into a blessing vnto the Israelites 5. He continueth his benefits towards them from time to time The fift benefite is for that the course and order of these benefites of God towards the Israelites in the wildernes was perpetuall and
clusters are found and remaine fit to eate Vnder this metaphor therefore is signified not onely the rarenes or scarsenes of godly and good men in this people but as I may so terme it the nullitie or nonenes So that same made Diogenes lighting a candle at noone day in the middes of the market place at Athens and when as it was full and crouded with people seeketh notwithstanding for a man So doth God at Sodom but for ten good men onely whom he findeth not So Dauid Psalm 12. complaineth of his age Vers 2. The good man is perished out of the earth and there is none righteous among men they all lye in waite for bloud euery man hunteth his brother with a net An answere vnto the former desire of the prophet THis is an answere where withall the desire of the prophet the which was described in the verse before is answered and the corruption wickednes and publike and miserable lewdnes of this people is confirmed And first of all generally in this place and afterward in particular that is in euery degree of this people 1. The generall condemnation And there are two things here to be noted first the generall condemnation afterward the cause of this condemnation 2 The cause of the same The generall condemnation is conteined in these words The iust man is perished out of the land of these men there is none that is righteous among them So then in this place the selfe same partie is called good and iust or bounteous For these onely are right or good in hart the which are bounteous or liberal vnto their brethren Mat. 5. Iohn 4. for this bounteousnes is a true badg or signe of our godlines towards God and loue towards our neighbour wherin consisteth true and whole righteousnesse Wherefore the prophet sayth that such are vtterly perished and decayed among the Israelites so Psal 12. The cause of this so generall condemnation against the Israelites is for that publikely commonly and euerie where all of them are both cruell and blouddy and also craftie and deceiuers of their neighboures and euerie one of his brother Thus he maketh them guiltie of a double sinne to wit both of crueltie and also of deceit towardes their brethren that is against those which euerie one of them ought to hold most deare And this reason is also metaphoricall Vers 3. To make good for the euill of their hands the Prince asked and the Iudge iudgeth for a reward Therefore the great man he speaketh out the corruption of his soule so they wrap it vp The application of this generall condemnation vnto euery degree of the Israelites THe application of this generall condemnation vnto euerie degree of the Israelites and first of all vnto the princes of the people the Iudges and such as were among them accounted to be of greater dignitie and countenance whome hee here calleth Great men 1 Generallie they were euill And first of all the prophet generally pronounceth of these three sortes of men that they were lewd and wicked as it were to striues who should in lewdnesse exceede other and that euerie one of them did exercize his hand lustily and well 2. He reciteth their peculiar vices thatis stoutly and strōgly in the doing of euery euil that is in cruelty deceit against their brethren Secondly he rehearseth reckoneth vp the peculiar vices of euery order or degree of these mē named before 1. Of the princes rulers and Iudges And first the vices of the princes or heads of the people Iudges Secondly of those who seemed to excel the people common sort in dignitie And concerning these princes Iudges the prophet saith 2. Of others that excelled the common sort that they are manifestly and notoriously couetous and extortioners in their offices For without all shame they begge money for doing of their office 1. The princes and Iudges are couetous and extortioners the which they ought to doe freely that is for the giuing of Iudgement to wit to pronounce a good cause a good cause and a bad cause abad cause otherwise they would say and pronounce that to be a bad cause which is a good cause and contrariwise that to be a good cause which is a bad cause Finally they sel the law the which is a most cruel sacriledge or detestable sin So then these both chiefest also inferior Iudges are here described to be most manifestly couetous and most shamels beggers But by the way there is added or set downe an honest pretense or excuse wherewith they did couer this their sacriledge to wit for that they called those things the which they tooke for their selling of Iustice a reward or recompence as it were the hire and wages for their work and laboure It is I grant a thing very meete that Iudges and Rulers and all others that doe seruice in the common wealth should haue honest and reasonable wages allowed them out of the common Treasurie or else according vnto the appoyntment of lawes should demaund it of priuate persons but not for this cause that they should pronounce that which is law not that they should say that cause to be the better and the iust cause which otherwise is an vniust cause The which fault is here condemned in these persons And these things did both the chiefe and also the inferior Iudges and magistrates of the people of Israel 2. The great men as bad as they Now those which were no magistrates and yet were of some countenance authoritie name and power among the people that is Great men they were neuer a deale better then the magistrates nay after their shameles example they themselues also were shamles For they dare to tell and boast of their deceitfull counsels and to open and make knowē their practise which they haue vsed in oppressing and wronging of their neighboures To be short openly to bragge of their lewdnes which they practise and yet they goe scotfree with it So Dauid reporteth of the shameles boldnes of the great ones of his time Psal 73. ver 8. They are licentious sayth he and speake wickedly of their oppression they talke presumptuously Whereof it cometh to passe that the counsels of these Great men are wicked wrapped vp together to doe all kind of iniurie and wrong vnto their neighboures which are poore For the similitude of cordes twisted together sheweth that the counsels and doings of the men of whom he here speaketh are strong deceites intangled sundry manifold deuises and fetches hard to be vnfolded and preuailed against All which things do shew that the bridle was let loose vnto all lewdnes among the Israelites and that their wickednes was outragious Vers 4. The best of them is as a bryer and the most righteous of them is sharper then a thorne hedge The day of thy watchmen and of thy visitation commeth then shall be their confusion The conclusion of this part shewing
many there is none end of their corpses they stumble vpon their corpses An amplification of the maner of their punishment AN amplification of the sayd maner of their punishment and a more plaine declaration of the same For he spake before of their chariots of warre of their horses now he intreateth of their horsemen and of their furniture the which also he will paint out before their eyes fearefull and such as the Assyrians and Niniuites shall not be able to abide All which things make and are spoken for the confirmation of this punishment The horseman namely not he which fighteth out of the chariot but from his horse The horsemen shall bring forth or shall cause his horse to goe vp into euery place neuer so high and rough he shall so skilfully turne him and shall driue him being taught and made vnto all poynts of warre with horse vnto the fight as of good Riders their horses are wont to be taught and made before hand vnto all turnings and feares That which Homer teacheth also in his Iliad lib. 7. And such shall the horsemen that is the souldiers that fight on horsebacke be Their furniture Their furniture also shall be terrible or fearfull For their swords shall shine like fire they shall be so bright and readie vnto slaughter their speares with their yron poynts shall glister like the lightning in the ayre Last of al the multitude of the slaine Niniuites shal be so great that there shall be no number of them and those which shall goe in the streetes shall euery where stumble vpon them The which are the signes and tokens of an exceeding great slaughter and receiued ouerthrow such namely as shall fall out vnto the Niniuites Therefore they shall not abide their enemies but the Assyrians shal be ouercome how vnuanquishable soeuer they be now thought for to be Vers 4. Because of the multitude of the fornications of the harlot that is beautifull and is a mistris of witchcraft and selleth the people through her whoredom and the nations through her witchcrafts A rendring of a reason of their so great punishment A Rendring of a reason For he yeeldeth a reason of so great punishment which should come vpon them to wit for that the Niniuites infinite wayes committed fornication and vsed witchcrafts and furthermore infected other nations of the world with these most filthie vices and made them afterwards subiect vnto them and made merchandise of them at their pleasure But here seeme two other causes to bee brought then were before namely idolatrie and witchcraft of both which vices the Assyrians were Schoolemasters vnto other nations of the world For I take fornications in this place for idolatrie Epiphanius writeth Epiphanius that idolatrie began in the world in the dayes of Thare the father of Abraham first among the Assyrians and from thence came vnto other nations Whereupon in this place Niniueh is called the mistris of these vices especially of Sorceries that is of witchcraft For albeit Plin. libr. 3. Nat. Histor. in the preface doe write that so detestable an inuention began first in Persia and nameth Zoroastres the author thereof yet he in the same place doth confesse that the Medes and the Assyrians were the more ancient writers of the same art whose workes are lost but Zoroastres his remained This selfe same thing doth Cicero confirme lib. 1. de Diuinat which fetcheth it and the authoritie of it from the Assyrians as the first inuentors of it Lastly it is apparant by Isai cap. 2. ver 6. and cap. 47. ver 13. that the East people among whom doubtles are the Assyrians were the finders out of al forbidden Diuination that is Astrologicall Magicall and all such other Diuinations And these are two notorious crimes with the which the true knowledge and worship of God was vtterly abolished and done away namely idolatrie and witchcraft the which vices the Assyrians spred abrode into other nations therefore are become guilty of the corrupting of the whole world Moreouer they bought and solde and made merchandise of all nations and families bewitching them with these corruptions and bringing them in subiection vnto them For this buying and selling or making merchandise of them is not only to bee referred vnto the deceits wherewith the Monarches or Emperours for their profite and gaine did deceiue sell vnto others and beguile the inferiour nations but also vnto the gaine which the Kings of Assyria got by such idolatrie witchcraft the which they taught vnto other peoples For so and vnder this pretence and colour they stretched out their Empire and defended the same as if they taught the true religion vnto other nations For thus are men easilie deceiued as it is 2. Pet. 2. ver 3. who there reporteth of false prophets and teachers that they shall through couetousnes with fained words make merchandise of men So did the Romane Empire encrease the which was an example and prouocation vnto other people of all superstitions Vers 5. Behold I come vpon thee sayth the Lord of hosts and will discouer thy skirts vpon thy face and will shewe the nations thy filthines and the kingdomes thy shame The conclusion THe conclusion It shall therefore come to passe that God for this cause will grieuously punish the Niniuites the which punishments he doth seuerally set downe here and in the verses following And God confirmeth the euent or falling out of these punishments by his owne maiestie and power when as he calleth himself the Lord of hosts as before cap. 2. ver 13. First of al then in this verse is threatned vnto the Niniuites shame and reproch namely for that their spoyled and naked citie and bereaued of al her goods Empire shall be set forth to bee laughed to scorne of other nations as they also themselues haue robbed other people and made them to become a laughing stocke So doth God threaten Isai 33. ver 1. alleaged before in the exposition of the 12. verse of the second chapter And so Isai 21. ver 2. sayth A grieuous vision was shewed vnto me The transgressor against a transgressor and the destroyer against a destroyer Further the gesture condition and maner of this filthines and shame of the Niniuites which was to come is described as significantly and with as great Emphasis or force as may bee the which like description is to be found euery where also in other Prophets as Ezech. 16. Isai 47. Vers 6. And I will cast filth vpon thee and make thee vile and will set thee as a gasing stocke The former reproch amplified by the greatnes of the same THis selfe same reproch of the Niniuites to come is amplified by the greatnes For it shall be so great and so well knowne vnto the world that she shall bee a looking glasse and an example vnto other people of the iudgements of God against couetous persons idolaters cruell men and
complaine Psal 88. ver 18. Thou hast put away from me my louers and friends and mine acquaintance hid themselues So was Christ afflicted or punished for vs and our sinnes that he could finde none to comfort him no not then when he did hang vpon the crosse but had al men his enemies and mocking and reuiling him Matth. 27. ver 39.40.41.42.43.44 where wee finde that those that passed by that the Priests the Scribes the Elders the Pharises the theeues that suffered with him did mocke scorne and reuile him Woe therefore be vnto our sinnes for our affliction is made most light and easie when as we haue those that will sorowe and mourne with vs. And this is the part and dutie of a Christian in the sorowe and heauines of others accordingly as Paul willeth Rom. 12. ver 15. saying Reioyce with them that reioyce and weepe with them that weepe This comfort did I my selfe finde at Orthesium the fiue and twentith day of the moneth of December in the yeare of the last time 1583. at the which very day and time I being a stranger Comfort that this author a stranger found in a strange countrie and in a forreine countrie lost my most well beloued little daughter named Anne Her being but onely foure yeares olde God called out of this earth into heauen vnto whom euen then beleeuing in Christ and religiously according vnto the capacitie of those yeares calling vpon God he will giue a crowne of immortalitie as vnto all those also which are adopted or chosen through Christ as Paul speaketh 2. Tim. 4. ver 8. For henceforth saith Paul is laid vp for me the crown of righteousnes which the Lord the righteous iudge shall giue me at that day and not to me only but vnto all them also that loue his appearing But in that my heauines there came vnto me so many godlie men of Orthesium to comfort me that they did meruailously asswage and lessen the same vnto me Now this Orthesium of Bearne called sometime Bearne Orthesium as it is in the Chronicle of Antoninus is a famous towne or citie where at the first there was a Schoole erected or founded by Ioane the Queene of Nauarre of blessed memorie A Schoole scūded there by the Queene of Nauarre and afterward by her sonne Henrie the second made an Vniuersitie The cause of this so heauie iudgement of God against the Assyrians Afterward the same Schoole the selfe same yeare in which I wrote these things was aduanced vnto the dignitie of an Vniuersitie by Henrie the second the most courteous and godly and indeed Christian King of Nauarre the sonne of the sayd Ioane Furthermore the cause of so great a iudgement of God against the Assyrians is repeated namely their crueltie couetousnesse and fiercenes against all men and people and countries of the world Therefore there was no corner of the earth into the which the cruelnes of these lyons and theeues had not ranged Wherefore all men doe worthilie reioyce at the ruine and fall of the Assyrians For in the end these cruel princes kings and peoples must perish and be destroyed as it is Psal 9. ver 17. The wicked shall turne into hell and all nations that forget God The which both the Empire of the Turke and also the faction or crue of Antichrist shall feele and find in the end to be most true Amen FINIS The Commentary of Lambertus Danaeus vpon the Prophet Joel CAP. 1. Vers 1. The word of the Lord that came to Ioel the sonne of Pethuel Diuers opiniōs of the time wherein Ioel prophesied THe opinion of men is diuers at what time Ioel prophesied Some thinke that he liued vnder Ozias or Azarias King of the Iewes and vnder Ieroboam the second of that name King of the Israelites The Iewes hold that he prophesied vnder Manasses I for my part without the preiudice of others will set downe my opinion also as it were my shot towards this reckoning For after that I haue accounted all things and diligently considered the calamities or punishments the which are threatned by this Prophet I doe thinke that he liued vnder Ammon King of the Iewes but prophesied vnder Iosias a little before that same most sore and grieuous famin the which was foretold also by Ieremiah cap. 14. fell out in Iudea vnto whom he prophesieth and there raged and was very great and extreme A generall rule to be obserued for the finding out of the time of the prophesying of some Prophets For this I set downe for a generall rule that those Prophets which make no mention at al of the kingdome of Israel as is this our Prophet liued and prophesied after that kingdom was vtterly destroyed and ouerthrowne Wherefore in my iudgement this prophesie cannot be referred vnto those first or former times the which went before the destruction of the kingdome of Israel So then Ioel liued or at least wise prophesied after Ionas Amos Isias Oseas in the time of Ieremie and vnder King Iosias The contents of this Prophesie This prophesie containeth the foretelling and rehearsing of two punishments the which self same are to be found also in Ieremie namely of a great famin in this chapter the feareful comming of the Babyloniās in the chapters following in respect of both which plagues the Prophet exhorteth and stirreth vp the Iewes vnto a publike and solemne repentance the which also be describeth and it is very likely that it was vsed and holden among the people vnder the godly king Iosias Wherefore this booke as the writings of the other Prophets containeth both the threatnings of God because of the sinnes of the people and also his free promises in Christ towards his elect A peculiar and especiall poynt to be noted in this Prophet And this is in our prophet a peculiar and especiall poynt that looke what thinges and discomodities or aduersities and falling out of matters prophane or heathen and wicked men do refer vnto either fortune or vnto the course of nature or vnto the mouing of the planets or vnto the extraordinary meanes of the seasons of the yeare and vnto the disposition of the heauens of the starres we are taught to refer the same vnto the most orderly and iust prouidence of God and out of them to marke both his anger and also his good will towards vs. But this verse hath two thinges to be noted 2 Parts of this verse The one a confirmation of his whole prophesie and discourse to insue taken from God the author of the same For this is the word not of man but of God himself 1 A confirmation of this prophesie although it were deliuered vttered by man The other thing is the name stock of this Prophet whose seruice ministery God vseth the which his stock was thē famous knowne but now is somewhat obscure or darke vnto vs because of the antiquity and oldnes of thinges
in other ages was not opened tiles conuerted vnto Christ and that here also is taken away difference of vncircumcision and of circumcision because without all doubt he speaketh of the Kingdome of Christ where there is now no such difference For as Paul witnesseth Galat. 6. ver 15. In Christ Iesus neither circumcision auaileth any thing nor vncircumcision but a new creature Vers 30. And I will shew wonders in the heauens and in the earth blood and fire and pillars of smoke A continuing of the comfort of the godly by setting downe an historie of such things as should fall out euen vnto the end of the world It was very requisite that the Church should be instructed in the state of the world to come A Continuing of the comfort by the order and historie of things to come the which is in this place briefely made vntill the last day of the Lord commeth And there is shewed what the Church of God and euery one of the godly ought to doe in the meane season vpon what foundation to rest and where to seeke their deliuerance and saluation to the end that this historie should not rather trouble them then comfort them Wherefore this verse with that which followeth containeth but most briefely what shall bee the state of this world after those giftes giuen vnto men by God For in as much as the Church must needes haue her being in this world she was also to be put in minde of the state of this world which was to come that she should not therefore be dismayed when as there should be and were to come so many and great alterations and changes of thinges so fearefull miseries ouethrowings of kingdomes ciuill warres of nations within themselues And this place is plainely expounded by Christ Mat. 24. ver 6. when as he sheweth his disciples also what should bee the state and condition of the world before the end thereof saying Ye shall heare of warres and rumors of warres see that ye be not troubled for all these things must come to passe but the end is not yet For nation shall rise against nation and realme against realme and there shall be pectilence and famin and earthquakes in diuers places And ver 29. And immediatlie after the tribulations of those dayes shall the Sunne be darkened and the Moone shall not giue her light and the Starres shall fall from Heauen and the powers of heauen shall be shaken So Zach. 14. ver 13. But in that day a great tumult of the Lord shal be among them and euery one shall take the hand of his neighbour and his hand shall rise vp against the hand of his neighbour See further concerning these matters Reuelat. cap. 6. cap. 7. c. Briefelie in this place of Ioel there is Mâ—taphoricallie described an historie of things to come after Chrâ—â—â— his being shewed vnto the world the which is horrible and fearefull I confesse yet most iust because of the Gospell of Christ despised and refused by the world and also because of the persecuting of the same with sundrie persecutions by the Kings of this world Further this whole description is Metaphorical What the figure Metaphora is see Amos cap. 4. ver 12. by the recitall of those things the which are wont to make men most afrayd that the iudgements of God may be vnderstood to bee the greater agaynst the world for as much as the world persecuteth or despiseth Christ Therefore there shall be feare in euery place whither so euer men doe turne their eyes either in heauen or in earth For so doth the world deserue when as it casteth aside the trueth of God Then also the outward sight and as it were the face of things the which shall then be done and seene shall appeare most fearfull dreadfull and afraying all men For it shall be such as if men euery where in all places did behold and see bloud fire and darknes set and cast before their eyes And by this kind of speaking no man doubteth soule discomfitures cruell plagues and wonders that is signes and tokens altogether fearefull and testifying or witnessing the wrath and anger of God to be signified and vnderstood Vers 31. The Sunne shall be turned into darknes and the Moone into bloud before the great and terrible day of the Lord come The miserie of those daies amplified in regard AN amplification of the said miserie taken both from the persons themselues the which shall then be afflicted or troubled punished and also from the length of time The persons which shall be afflicted are in this place no doubt signified that they shall be of great place and authoritie 1. Of the persons afflicted For the Prophet noteth them vnder the name of the Sunne the Moone as Gen. 37. ver 9. by the Sunne and the Moone and the eleuen Starres in the dreame of Ioseph were vnderstood his father and mother and eleuen brethren Therfore like as the Sunne and the Moone are in comparison of the other Starres in heauen so are these great personages in respect of other men on the land and earth who notwithstanding shall themselues also be most hardly afflicted Thus perished and ran to ruine the Romane Empire for despising the name of God and persecuting the Gospell of Christ Thus also at this day doe most flourishing kingdomes and Kings and Common wealths perish for the same cause 2. Of the length and continuaÌ„ce of time The length of time also is added These things shall endure and continue in the world both before and also vntill that same greâ—â— and fearfull day of the Lord shall come that is that same last day of the world where Christ shall appeare in iudgement as Christ telleth his Disciples Matth. 24. ver 34. saying Verely I say vnto you thiâ— generation shall not passe till all these things be done For the Church of God hath oftentimes Halcyon dayes in this world that is rest and quiet for a season but neuer true and continuall peace no not for anie long time neither which thing is signified Apoc. 8. ver 1. when Iohn sayth that at the opening of the seuenth seale there was silence in heauen about halfe an houre And cap. 12. ver 1. by the vision of the woman clothed with the Sunne and the Moone vnder her feet c. And Micheas cap. 4. ver 4. hauing before spoken of the kingdome of Christ and felicitie of his Church sheweth that the same shall not bee without her rest and peace sometime when he sayth that they shall sit euery man vnder his vine and vnder his figge tree and none shall make them afrayd Vers 32. But whosoeuer shall call vpon the name of the Lord shall be saued for in mount Zion and in Ierusalem shall be deliuerance 〈◊〉 the Lord hath sayd and in the remnant whom the Lord shall call An adomonitioÌ„ for the godlie AN admonition For the Prophet admonisheth or warneth what is to bee
which worship idols and also from the vnabilitie and vanitie of the idols themselues the which he liuelie setteth forth matching together by the way of contraries the vowes and prayers of idolators with the euent or issue and falling out of things it selfe and the nature of Idols For they are deafe and dumbe and altogether dead things how so euer they be laide ouer with golde or siluer Therefore they can heare no man nor help any man Vers 20. But the Lord is in his holie temple let all the earth keepe silence before him A contrarietie betweene the true God and Idols A Contrarietie betweene the true God and idols First least the godly which relie and staye vpon God should thinke themselues to bee no more secure or without danger then the Idolators Secondly that the very profane or wicked themselues and the heathen might knowe assuredly that the former iudgements should be or come to passe because God doth denounce or threaten them vnto whome the whole world obeyeth and submitteth it selfe with reuerence and silence Finallie whose maiestie and power did manifestlie shine forth in that his Temple people and worship and seruice For vnder a thing at that time knowne very well vnto al nations namely that diuine Temple hee doth by the figure Synecdoche comprehend and set forth the endles maiestie of God and the true proofe of his diuinitie By which word hee comprehendeth both the adoption of the people of the Iewes also the worship of God seuered from the idolatries of other nations and moreouer all those infinite benefites which flowed from them both whereby God manifestlie shewed himselfe vnto the whole world that he was bâ—th the true God and also almightie and that the sayd worship onely and temple were acceptable vnto him CAP. 3. An excellent prayer for the vse of the Church and euerie one of the faithfull THis chapter hath a notable and excellent prayer deliuered and vttered by the Prophet of God for the vse of the whole church and euery one of the faithfull wherewith they might both stay vp and comfort themselues in the midst of those afflictions or troubles meditating or thinking vpon the poynts contained in this prayer and also begge saluation or deliuerance and helpe at the hands of God for his Church staying vpon those foundations and grouÌ„ds which they ought Finally that the godly euen in the midst of the ruine and fall of the whole world might confirme and exercise their faith touching the promises of God Three parts of this prayer the spirit of God helping their infirmities as it is Rom. 8. ver 26. Likewise the Spirit also helpeth our infirmities c. for he teacheth them to pray 1. He prayeth for helpe The frame and disposition of this prayer hath three poynts For first the Prophet prayeth for helpe at the hand of God Secondly he layeth downe the foundations or grounds of this his request and hope 2. The grounds of this prayer Thirdly he sheweth that he shall be heard of God The stile or inditement of this prayer was in meeter or verse and not in prose 3. He hopeth to be heard Schiggionoth Vers 1. A prayer of Habacuck for the ignorances The drift of the whole chapter contained in this verse IN this verse the whole scope and drift of this chapter is shewed For it containeth an humble prayer vnto God and proceeding from a true faith and vttered by Habacuck himselfe and not by euery one of the faithfull albeit euery faithfull ought to know after what maner God is to be prayed vnto Finally the musicall instrument is added also whereon this spirituall meditation or prayer was to be sung which was an order and maner appoynted of God himselfe vnto the Church of that time of which kind of instrument or tune and the like to sing Psalmes withall and vpon you may see Psal 7. ver 1. and hereafter in this chapter ver 19. in the end Vers 2. O Lord I haue heard thy voyce and was afrayd O Lord reuiue thy worke in the midst of the people in the midst of the yeares make it knowne in wrath remember mercie The first part of this prayer containing the summe of the request of the Prophet and also a cause of the same for that THe first part of this prayer the which containeth both the summe of his request to wit that God in that same foreshewed garboyle and trouble fearfull miserie of the whole world would haue mercie and compassion on his faithfull and he also setteth downe a reason why this is meet to be done First because they are his worke Secondly because such is the nature of God that he can neuer forget his mercie toward those that are his no not then wheÌ„ as he is angrie with them 1. They are his worke For in him as Iames sayth cap. 2. ver 13. Mercie reioyceth against iudgement And as the Psalmist witnesseth Psalm 30. ver 5. God indureth but a while in his anger but in his fauour is life 2. He cannot forget his mercie toward them weeping may abide at euening but ioy commeth in the morning And Psal 89. ver 31.32.33 If they breake my statutes keepe not my commandements then will I visit their transgression with the rod and their iniquitie with strokes Yet my louing kindnes will I not take from him neither will I falsifie my trueth Thirdly for that the Church of God as yet is in her middle age 3. The Church is not yet come to her full age growth and as it were in her youth and is not yet come vnto the end and terme of her life and continuance of the which and against the which the Church complaineth and prayeth Psal 102. ver 23.24 in these words He abated my strength in the way and shortned my dayes And I sayd O my God take me not away in the midst of my dayes thy yeares indure from generation to generation And the Prophet is moued now especiallie to pray for this because that he is very greatly troubled trembleth and feareth that there shall bee a destruction euen of the Church it selfe by reason of the former vision which was shewed him Vers 3. God commeth from Teman and the holy one from mount Paran Selah His glorie couereth the heauens and the earth is full of his praise Two grounds of this prayer The power of God and his loue to those that are his THe second part of this praier wherein he declareth two grounds of his praier namely the power of God and his bounteousnes or good will toward those that are his ver 13. So Psalm 61. ver 7. where the Prophet prayeth for to be setled firmly in his kingdome vpon trust in God his mercie and faithfulnes in his promises He shall dwell before God for euer prepare mercie and faithfulnes thâ—â— they may preserue him To this effect is a good part of the 89 Psalm spent in
wonderfull euent or falling out of the matter The coÌ„uersion of the Gentiles and the which also is a part of the fulfilling of those graces of God and a cause of the gladnes specified before namely the coÌ„uersion or turning of those nations which at that time were altogether Infidels vnto the true God and vnto the fellowship of his Church the which they persecuted so cruelly before For at that time wherein God shall fulfill his promises this wonderfull change and conuersion of the world shall be made ful indeed of comfort ayde for the Church it selfe Psal 87. Wherefore this word Day in this place signifieth a long and continuall time Moreouer the adioyning of the nations is the worke of God in the nations and peoples vnbeleeuing before and sheweth that they of themselues and of their owne accord shall not come vnto God but when as they shall be conuerted or turned by God himselfe Finally all these things are the words of the Angel speaking vnto the Prophet at the commandement of God telling him what Christ who is the same Iehouah whose dwelling is promised among vs shall doe Vers 12. And the Lord shall inherit Iudah his portion in the holie land and shall chuse Ierusalem againe The conclusion of the former prophesie THe conclusion of the whole former prophesie with the answering of an obiection that might be made the which is set down in the next verse The conclusion hath two parts For it comprehendeth both the people and also the citie it selfe both which he teacheth that they shall not only be restored but also founded and grounded on the same fauour of God place situation grace and election where with their fathers were loued before and the first â—â—tie inhabited and that they shall be possessed also by the same title namely of the peculiar people or inheritance of God and that not only for a day or twaine but for euer and by right of inheritance the which right hath a continuance and succession Store of comforts ministred vnto the Church So then here is a great heape and store of comforts set before the Church First when as she heareth that the persons whereof she shall consist shal be so liked of God and accepted after the same maner that their Elders namely the Patriarches and Prophets 1. Because the persons of whoÌ„ she consisteth are so deare vnto God and the rest of the people of the Iewes were accepted of God The reason is for that there is one and the same cause why God holdeth both those and these that is all his elect deare and acceptable vnto him and this cause is only Iesus Christ alone Moreouer for that God hath and retaineth his Church as his peculiar people 2. Because she is his peculiar people or a portion peculiarly seuered and chosen out by him out of all the nations of the world Furthermore because God will haue the same testimonies of his fauour to be extant or remaine among them 3. Because God will haue remaining among them the same tokens of his fauour which were among their fathers the which were sometime remaining among their auncestors to wit the citie it self and the manifest pledges of God his election which were in it as the Temple and the seate or gouernment of the people For this double preeminence both which Ierusalem had was a token of the sauour and singular election or choyce of God made of this people Psal 132. and 87. whereof he maketh mention in this place But now all these outward and earthly tokens doe cease vnder the Gospell and there are better then these placed in their stead the which we haue for a pledge and most certaine testimonie or witnes of ouâ— election made by God namely the pure preaching of the word of God also the manifest fulfilling of these figures and the light of the Gospell and other such like trulie and indeed spirituall pledges of the singular loue of God toward vs. Vers 13. Let all flesh be still before the * Or the face of the Lord. Lord for he is raised vp out of his holie place What these figure be see Amos cap. 5. ver 21. and Ionas cap. 2. ver 9. THis is an Hypophora or answering of an obiection that might be made where with as with an Epiphonema or acclamation he sealeth vp all the former promises Least therefore the Iewes might thinke these things to be impossible when as they haue so many enemies in their way when as there are so many lets the which they meet withall the Prophet sheweth that God will put silence vpon â—ll these that is cause them to cease and be still because he is Iehouah and almightie before whose face or presence all things must tremble An excellent commendation of the maiestie and power of God Psal 114. and all flesh be still And here in this place is an excellent praise and commendation of the maiestie and power of God ouer all and euery singuler thing the which is set forth of the Prophet by the figure Epiphonema or acclamation to stirre rouse vp the mindes of men withall Further it carrieth an Emphasis or vehemencie and force with it that here also flesh and the face of the Lord are opposed or matched one against another for the one hath nothing but weakenes the other sheweth and carrieth before it nothing but maiestie The cause of this silence of all things Last of all that the minds of the Iewes may bee the more comforted and strengthened there is added or set downe the cause of this silence imposed or put vpon all things For that God is now raised vp out of his Sanctuarie or holie place in the which he seemed so long to haue been asleepe how long he suffered those that were his to bee afflicted and oppressed of their enemies And therefore the godlie often in the Psalmes in such cases doe call vpon God as it were to awaken him being asleepe and as if he had forgotten them as Psal 44. ver 23.24 Vp why sleepest thou O Lord awake be not farre off for euer Wherfore hidest thou thy face and forget test our miserie and our affliction Againe Psal 74. ver 2. Thinke vpon thy congregation which thou hast possessed of olde and on the rod of thine inheritance which thou hast redeemed and on this mount Zion wherein thou hast dwelt Now therefore he will awake and earnestly put to his hand to deliuer those that are his and will consider of the wrong that hath been done vnto them and thinke vpon the reuenging of it So Psal 78. ver 65.66 after many iniuries suffered to bee done vnto his people and as it were winked at it is sayd that at the length The Lord awaked as one out of sleepe and as a strong man that after his wine crieth out And smote his enemies in the hinder parts and put them to a perpetuall shame The word Sanctuarie or holie
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
ordinarie fasts A Passing vnto another matter For the Prophet commeth now vnto the question moued in the 7. chapter of the ordinary fasts of the Iewes concerning the which the Iewes asked counsel of the Prophets and Priests whether they were now also of them to bee obserued and retained The Prophet answered that they were not both for that the true worship and seruice of God doth not consist in them and also for that in stead of fastings and mourning God will haue them keepe feast dayes in the which they should reioyce and bee glad But in this verse the Prophet getteth authoritie vnto his answere when as he sheweth that it is not of himselfe but from the almightie Iehouah The which thing he also repeateth againe in the verse following that it may the more be credited or be beleeued Vers 19. Thus sayth the Lord of hostes The fast of the fourth moneth and the fast of the fifth and the fast of the seuenth and the fast of the tenth shall be to the house of Iudah ioy and gladnes and prosperous hie feasts therefore loue the trueth and peace The answere vnto the former question moued by the Iewes concerning the obseruing of their fasts THe answer vnto the question moued by the matching together of the contraries of those things the which not onely they that is the Iewes ought to obserue but also we generally the Church of God at all times Here therfore are two things to be noted First the answer it selfe Secondly the matching together of contraries in the answer this is of great moment or weight for that God not only maketh answer concerning the fast of the fift moneth of the which the question was moued but also of al other extraordinarie fasts 1. The answer it selfe the which the Iewes had ordained in remembrance of their miserie and of the iudgements of God against them 2. The matching together of contraries as of the fast of the fourth moneth because then the walles of the citie of Ierusalē were cast downe with the engins of warre by Nabuchadnezzar The fast of the fift moneth in the which the temple it selfe was burned The fast of the seuenth moneth for the slaying of Godoliah Lastly the fast of the tenth moneth wherein the besieging of Ierusalem was begun But as concerning the leauing of the fast of the fift moneth the reason was most manifest because that the Temple of God was now alreadie almost finished at that time in remembrance of the destruction whereof notwithstanding the Iewes did mourne and afflict or punish themselues in the fift moneth that is in Iune Touching the other fasts the doubt was greater because the citie was not yet builded but remained still destroyed and only rubbish But yet notwithstanding the answer is all one concerning them to wit that they also are to bee abrogated or done away 2. Into what workes their fasts are now to be turned The Antithesis or matching together of contraries sheweth into what workes those fasts are now to bee turned First into feast dayes both ordinarie and also extraordinarie in the which for the benefit receiued from God and the changing of their condition or estate the Iewes were to reioyce holily 1. Into feast daies that is to say inwardly truely and from their heart and be glad that is that they should testifie or witnesse this inward ioy of their minde in their gesture it self and also in countenance But al these things they must doe in God and according vnto his commandements and not according vnto the wantonnes of the flesh and intemperance and surfetting For God would haue the feast dayes to be ioyned with such holy gladnes And therefore Deut. 12. ver 18. the Lord by Moses instructing the Iewes of their behauiour in such kind of feasts sayth And thou shalt reioyce before the Lord thy God in all that thou puttest thine hand to And in this respect Christ answereth for his Disciples against the Scribes and Pharisies chalenging him for their so seldome fasting Matth. 9. ver 15. and saying Can the children of the mariage chamber mourne as long as the bridegrome is with them But the daies will come when the bridegrome shall be taken from them and then shall they fast 2. What things instead of these fasts they ought to obserue for euer Secondly the matching together of contraries teacheth what they ought to doe and ordaine and obserue in stead of these fasts yea and that for euer for those feast dayes were part of the ceremonies and therefore were not ordained to continue for euer namely that they should loue the trueth and peace Vnder the name of trueth he commendeth vnto the godly sinceritie or vprightnes without hypocrisie and dissembling in all things And vnder the name of peace mutuall concord or agreement one with an other the which two are as it were the fountaines of other vertues at least wise especiall effects of true godlines and charitie Last of all he will haue that wee should loue these selfe same vertues that is that we should reuerence them with a true and not feined heart and affection secondly that we be giuen with our whole studie mind vnto the retaining and performing of them Vers 20. Thus sayth the Lord of hosts That there shall yet come people and the inhabitants of great cities A reason of the former answer wherein 1. He getteth authoritie vnto his prophesie THis is the rendring of a reason of the former answer to wit why those dayes of mourning and fasting are to be turned into these ioyfull and feast dayes And first of all the Prophet getteth authoritie vnto his prophesie from the authoritie of God the which he doth often here set downe because that an hard matter and almost incredible or not to be beleeued was set forth Secondly 2. Deliuereth the cause of this ioy he deliuereth the thing it self that is the cause of that ioy and the same most iust namely that the other nations of the whole world shall in the ende ioyne themselues with the Iewes to seeke and worship God Then the which what could be told or fall out more ioyfull and to be wished for of the Iewes and men that are desirous and louers of the glorie of God But the Prophet propoundeth or setteth foorth this so ioyfull a promise with the diligent reckoning vp of all the parts and circumstances thereof to the end that the greatnes of so great a benefite might the more easily be considered both of them then and also of vs now and that our giuing of thankes vnto GOD therefore should be the greater Wherefore all this place vnto the ende of the chapter is a staying still in the laying out of the same matter What these figures are see Oseas cap. 6. ver 1. and Amos cap. 8. ver 12. Two circumstances of this promise the which also doth consist of most pleasant Prosopopoeiaes and Hypotyposis the which doe
the day which the Lorde hath made let vs reioyce and be glad in it Further in the description or setting forth of the comming of this king there are three things to be noted namely 1. The qualitie of the King the qualitie of the king the maner of his comming 2. The maner of his comming and the cause of the same The qualitie is twofold For this King of whose comming the Prophet saith that they are to reioyce is indued with iustice whereby he shall euery where set downe lawfull and good order 3. The cause of the same he shall take away things disordered keepe back violence defend the good and he is also indued with saluation whereby he will deliuer those that are his out of dangers And for as much as this King was and is Christ the Messias the true and euerlasting King and keeper of his Church he is said to be indued with saluation and iustice in respect that he is a man and not in respect that he is God For in respect that he is God he hath both these of himselfe and not of any other But in respect that he is a man he hath receiued the same both from himselfe and also from his Father The maner of his comming shall be base in deede and despiseable in the reason of men and therefore the maner of his comming shall not be glorious but such as is the comming of the simple and poorer sort of men namely sitting only vpon an asse yea and that the colt of an asse vsed to the yoake that is exercised vnto labour and not fatted nourished and kept for pompe or onely to bring coltes such as great personages are wont to haue for glorie and pompe For so dooth Matthew report this place cap. 21. ver 5. Behold thy King commeth vnto thee meeke and sitting vpon an asse and a colt the fole of an asse vsed to the yoke And Iohn saith cap. 12. ver 15. Feare not daughter of Sion beholde thy King commeth sitting on asses colt These asses vsed to the yoke Hesiodus lib. 2. Ergoon Kai Hemeroon calleth Talaipoorous that is induring great toyle and labour And by these things is shewed that the power of this King shall not be humaine but diuine and that we are to esteeme of it not after an humaine but after a divine maner Last of all is expressed the cause of his comming in these wordes Hee shall come vnto thee that is for the profit of the Church and not for his owne profit For Christ comming into this world profited not himselfe but his church onely and was made man not for his owne sake but for our sake Vers 10. And I will cut off the chariots from Ephraim and the horse from Ierusalem the bowe of the battell shall bee broken and hee shall speake peace vnto the Heathen and his dominion shall be from sea vnto sea and from the riuer to the ende of the land After what maner Christ shall be a King vnto his church THis is a making of the former matter more plaine wherein is shewed after what maner and after what sort this Christ or saluation shall be a King vnto his church the which hee had saide in the verse before And it is shewed to betwo fold both a making of a generall peace betweene all nations 1. He shall make peace among all nations and also a most large power and dominion or rule of this King The making of peace is declared by the effects to wit for that he shall cut off all armour instruments of warre and cause them for to cease both from Ephraim and Ierusalem and sinally in euery place that is among the heathen themselues For there shall be great peace in the whole world when as this King shall come which is not precisely to bee vnderstood of that same former comming whereof he spake in the verse going next immediatly before this but also of that time wherein Christ was borne in the world and of all that time wherein his Gospell is receiued and he himselfe reigneth among men For then are men of wilde beasts made men true peace is set betweene men and braules cease and discords are taken away So doth Isai cap. 11. ver 6. describe this time and this peace when he sayth The Woolfe also shall dwell with the lambe the Leopard shall lye with the Kid and the calfe and the lyon and the fat beast together and a little child shall leade them And thus doth Dauid set forth the power of Christ and his goodnes towards his Church Psal 46. ver 9. in these words He maketh warres to cease vnto the ends of the world he breaketh the speare and burneth the chariots with fire And not only weapons shall be taken away but peace or the words of peace shall bee betweene both the Iewes and also other nations The fruite of the receiuing of the Gospell is peace of the refusing thereof discords and ciuill or homewarres within our owne selues 2. The domion or rule of Christ The rule of Christ and consequently of the spreading abrode of the Gospell shall stretch most farre wide the which none shall be able to withstand For it shall be stretched from sea to sea These things no doubt are to be vnderstood of the calling of the Gentiles vnto the Gospell and of the spirituall peace of the Church the which is in the consciences by the consent of the faith of the Gospell the which maketh al the godlie in al places to be friends within themselues So doth Dauid vnder the person of Salomon expresse this peace of the Church and largenes of the borders of the kingdome of Christ Psalm 72. ver 7.8 saying In his dayes shall the righteous flourish and aboundance of peace shall bee so long as the Moone indureth His dominion also shall be from sea to sea and from the riuer vnto the ends of the land Vers 11. Thou also shalt be saued through the bloud of thy couenant I haue loosed thy prisoners out of the pit wherein is no water A comfort for the Church A Comfort For the Messias or Christ sheweth that he will communicate or impart that his kingdom vnto the Church herself and doth rehearse an effect thereof shewed now alreadie by himselfe And this communication or imparting is set forth by the figure Aposiopesis What the figure Aposiopesis is see Oseas cap. 8. ver 10. or keeping backe something vnspoken because of the earnest affection or loue of Christ toward his Church to wit in these words Yea euen thou in the bloud of thy couenant For there must bee supplied shalt reigne or haue rule from sea vnto sea c. For the good things or benefites which Christ our King hath the same he doth impart vnto vs for in himselfe as it is Reu. 1. ver 6. he made vs Kings and Priests vnto God his father because that our societie or fellowship with him is vnseparable
repent 845. destruction threatned vnto them 819 the Iewes are put in feare by other mens example 829. their affliction and deliverance 642 the Iewes punished for afflicting Gods Church 1091 the commendations of Iohn Baptist 2136 all Infants guiltie 488 Insecta what they are 745 Ioel. 60. his stocke 744. the time wherein he prophesied 743. his life and death 78 Ionas the first canonicall Prophet 205. he succeeded Elizeus 53 Ionas the true Arion of the Poets 107 Ionas threatneth destruction vnto Ninivie 688. vttereth his owne sinne 99 what Ionas did in the whales belly 182 Ionas his praier 183. his rebellion 91. his stocke 88. his miraculous deliuerance 110 Iosephus 687 three kinds of Ioy. 703 Isaias bare-footed 71 Israel is called an emptie vine 487 the Israelites were sinners of olde 520. rebelled against God a long time 497. serued Idols aboue 2. hundred yeares 362 God calleth dumb creatures to be witnes against the Israelites 656 what caused the Israelites to sinne against God so grieuously 504 the Israelites ascribe the cause of their benefit to other and not to God 358 the Israelites punishment for conteÌ„ning God 454 the Israelites in their captiuitie retained no seale of Gods couenaÌ„t 348 the Israelites riotous life described 238. their falling away froÌ„ their kingdome from the worship of God and from the Priesthoode 457. their superstition 244. their vnthankfulnes 435. their stubbornnes past recouerie 381. their incest crueltie and couetousnes 222 the dutie of Iudges 621 the kingdome of Iudah neuer restored to its former glory 597 the greatnes and certentie of Gods Iudgements 830 the Iudgements of God vpon his Church ought especially to be regarded 588 we are Iustified through Christ before God 854 K HOw farre Kings may helpe or not helpe vs. 552 L HE Laboureth in vaine that despiseth God 40 the doctrine of the Lawe twofold 501 the end of the first and second table of the Lawe 430 destruction followeth the loue of Lying 608 Losses stirre vp men to call on God 96 casting of Lots in what cases vsed 98. Gods providence appeareth in them ibid. the Loue of God towarde wicked men 823 effects of Gods Loue. 1000 M CEremonies restored by the Machabees 1082. whence the Machabees had their name 107 Magistrates called watchmen 672 the life and death of Malachy 81 Man is but a bubble 495. the cause of his owne destruction 549. by nature easily drawen to Idolatry 435 Markes bounds not to be remooved 416. a curse against them which do so ibid. how the Mariage betweene God vs is contracted 369 368 a promise of Messias to come 1128 his office 1129 Micheas later then Isaias and the time of his prophesie 576. his life and death 75 the highest degree of Miserie 741 Musicke in it selfe very lawfull 284 N NAhum prophesied of the ruine of Assyria 59. 688. the time wherein he lived 687. his life and death 79 It is a great commodity to have a good Neighbour 584. we ought to performe iudgement mercie vnto our neighbours 529. the maners of Noble men once forlorne become most wantoÌ„ 445 O OBadiah his calling is from God 858 when Oseas begaÌ„ to prophesie 340 why he is placed first among the small prophets 338. his life and death 75. he is commanded to marry a common harlot 341 P THE comfort of the Penitent 778 the People sinne after the manner of the princes 434 436 Philanthropeia what it is 510 the Philistines cruelty 211. there punishment 212 the office of the Priests and Levites 1123 why the Priests wete called Camarim or Chemerims 493 the state of the Priesthood described in Iosuah 940 The covetousnesse of Priests 112 Gods iudgements upon deceitfull Priests 1121 Princes should be examples of well doing 611 Princes reprehended 259 spirituall Promises 787 what Prophesie is generally 5 Prophesie of two sortes 10 Prophesie defined by Paul 19 Prophesie of greater vse then the gift of tongues 20. hath two endes 12. the instrumeÌ„tal cause of Prophesie 9 Prophesie vseth onely the mother tongue 20 divers names given to Prophets 3 God alwaies raised vp Prophets to put the Israelites in mind of their dutie 338 the excellencie of the bookes of the Prophets 13 the signification of the Prophets names out of Isidorus 83 how the writings of the godly Prophets have bene gathered 63 Rules to be obserued in expounding the Prophets 69 the signification of the Prophets names 82 the order of the Prophets in the Hebrew 82 in what age each Prophet lived 45 48 when the Prophets of the old Testament ceased 41. when the new ceased 43. when the true prophets of God began and ended 38. notes of true and godly Prophets 34 Gods Prophets shall prophesie whether they will or no that forbidde them 600 Prophets of the Gentiles 9 false Prophets are called Prophets 3 a description of false Prophets 605 false Prophets in three respects 35 titles given to false Prophets by the holy ghost 475 tokens of false Prophets 1086 why God suffereth the heathen Prophets to fore-tell some things of Christ 23 Poligamie of the Iewes 11â—0 the Popish confessours 388 what is ment by the holy Pots of Iudah 1114 Postellus the canker of Christianitie 475 after what maner we sinne after the same God punisheth vs. 464 the end of the Punishments of God 759 Pyromancie 10 R REformation of life must begin at the true worship of God 274 Regeneration a benefit of God 849 a description of true Religion 1103 what true Repentance is 256. 266. it only can stand against the threatnings of God 240. 264. the fruit thereof 564. it is the gif of God 1067 what manner of Repentance ours ought to be 100 who they be that truly repent 912 the prayer of the Repentant conteineth two things 561 when God is angry Riches availe nothing 828. they are not alwaies tokens of Gods favour 531 S VVHat Sacrifice is acceptable to God 472 Samaria why so called 242. the destruction thereof with the cause of the same 558 the Sardians in reproch are called dog-cheape slaves 798 the hardnesse of Saving the godly 828 Scriptures are to be vnderstood literally and spiritually 831 bad Shepheards appointed by God 1063. a description thereof 1064 who are signified by the name of Sheepe 1050 what Silence is commanded 263 who should be Simple as doves 449 Sinne condemned by the light of nature 101. a cause of divorce betweene God and vs. 523 when Sinnes are said to cry vp into heauen 91. no helpe from God vntil our sinnes be pardoned 553 Sophonias â—0 his life and his death 80 Spaine like to be a whip to correct the sinnes of the professours of the Gospell 870 the Spainyards crueltie 874 the Soule is not begotten 1067 the Standing still of the sunne and Moone and the meaning thereof 893 good Successe in affaires perswadeth the wicked that their dealings are good 530 T THe feast of Tabernacles 1112 true Teachers murdered 1088 false Teachers loose their authoritie 1084 the punishment of loytring Teachers 386 why the godly must come to the Temple of God 625 the second Temple finished in the 6. yeare of Darius 899 Tentation which God vseth to his children bringeth forth patience 326 Theodosius his good successe 1030 Truth getteth hatred 618 the Turks crueltie 874 Tyrants breake the lawe of consanguinitie 213. punished 212 Titus Vespasian destroied IerusaleÌ„ 1092 V VIctorie is to be attributed to God and not to men 1074 Vision threefold 29 Visitation what it is 672 Vagodly hate the godly 476 the Vnthankfull first exalt themselues secondly forget God 546 W VVHoredome 390 goeth together with surfetting 442 Wickednes is set downe vnder the figure of a woman 968 the diuers practises of the Wicked and of the godly 594 the note of a Wise man in the midst of troubles 264 Wo what it doth signifie 278 the Worde of God ought to be the rule of our life 402 what a misery it is to WaÌ„t the word of God 319 Workes of themselues please not God 990 991 Z ZAcharias 63. talketh with an Angel 917. his office calling froÌ„ God 910. his life death 81 the time of the prophesie of Zophonias 16 FINIS
of afflictions or troubles They therefore which tooke away from the godlie this hope did impute or lay it vnto other causes both that the sea was dried vp in the passage of the people and also that the riuer Iordan was drie in like maner construing this to be done because God was especiallie angrie against these waters The Prophet denieth this to be true but answereth that so great maiestie of God appeared for the saluation or deliuerance of his Church for the preseruing whereof he stood in the battell against the enemies riding as it were vpon hooked or yron chariots and not triumphant chariots and fighting from his chariot Vers 9. Thy bowe was manifestly reuealed and the othes of the tribes were a sure word Selah Thou didst cleaue the earth with riuers An amplification of God his deliuerance of his people taken from the maner of his helping of them the which he also proueth by certaine adioynts AN amplification taken from the maner of the helpe shewed them For God most manifestly did cast his weapons against the enemies of his Church so that men did nothing at all doubt but that God did openly beare fauour vnto it The selfe same thing also he proueth by the adioynts of the which he reckoneth vp this first That out of the earth and rock strooken by the power of God there did gush forth water for drinke for the people Reade hereof Numb 20. 1. Cor. 10. Of all which benefites he addeth the foundation or ground lest the Iewes might ascribe so great fauour of God vnto their owne vertues 1. The giuing thē water out of the rocke namely the promise or word of God confirmed vnto the tribes that is the whole seed of Abraham by oth he sheweth to haue been the true cause of this helpe of God Vers 10. The mountaines sawe thee and they trembled the streamt of the water passed by the deepe made a noyse and lift vp his hand on hie 2. A double miracle THE second adioynt vnto this deliuerance of the people the which is a most cleere testimonie or witnesse both of the infinit or endles power of God ouer all things and also of his mercie and fauour toward his Church to wit a double miracle the which is described by an Anthropopatheia What Anthropopatheia is see Mich. cap. 7 ver 8. The first miracle was the trembling of the earth that is of the mountaines or a great earthquake there the which was at the giuing of the law wherwith the mountaine Sinai himselfe was shaken And this is reported Exod. 19.18 And mount Sinai was all on a smoke because the Lord came downe vpon it in sire the smoke thereof ascended as the smoke of a fornace and all the mount trembled exceedingly Hereof also speaketh Dauid Psal 114. ver 4.6 The mountaines leaped like rammes and the hilles as lambes Ye mountaines why leaped ye like rammes and ye hilles as lambes The second miracle appeared in the waters whilest both the red sea went backe and was dried vp at the commandement of God and also whilest the law being giuen in Mount Sinai there were thundrings and lightnings and most thicke cloudes and the noyse of a trumpet was heard in the ayre Of the going backe and drying vp of the sea thus it is written Exod. 14. ver 21. And Moses stretched forth his hand vpon the sea and the Lord caused the sea to runne backe by a strong East winde all the night and made the sea drie land for the waters were deuided Hereof the Psalmist speaketh thus Psal 114. ver 3. The sea sawe it and fled Iorden was turned back And Psal 77. ver 16.17 The waters sawe thee O God the waters saw thee and were afrayd yea the depths trembled The clowdes powred out water the heauens gaue a sound yea thine arrowes went abrode Of the thunder and lightning the thicke clowde and sound of a trumpet thus we reade Exod. 19. ver 16. And the third day when it was morning there was thunders and lightnings and a thicke clowde vpon the mount and the sound of the trumpet exceeding lowd so that all the people that was in the campe was afrayd Vers 11. The Sunne and the Moone stood still in their habitation at the light of thine arrowes they went and at the bright shining of thy speares THe third adioynt farre more wonderfull then the former miracles as namely that which appeared in heauen it selfe to wit 3. The standing still of the Sun the Moone in the Sunne and in the Moone who at the commandement of God stayed their course as it is Iosue 10. vers 12.13 Then spake Ioshua vnto the Lord in the day when the Lord gaue the Ammorites before the children of Israel and he sayd in the sight of Israel Sunne stay thou in Gibeon and thou Moone in the valley of Aialon And the Sunne abode and the Moone stood still vntill the people auenged themselues vpon their enemies is not this written in the booke of Iasher so the Sunne abode in the midst of the heauen and hasted not to go downe for a whole day Vnto this miracle the Prophet Habacuck ioyneth another like thereunto to wit for that the people went safely through the desert both by day and also by night in the light and shining both of a fierie piller giuing light vnto them in the night time and also of a clowde going before the Israelites in the day time This is recorded Exod 13. ver 21. after this maner And the Lord went before them by day in a pillar of a clowde to leade them the way and by night in a pillar of fire to giue them light that they might goe both by day and by night Vers 12. Thou trodest downe the land in anger and diddest thresh the heathen in displeasure The conclusion of the former discourse of the power of God for the good of his Church THe conclusion of the whole former meditation and narration of the power of GOD stretched out for the fauour of his church namely that there is no countrie or nation which the Lord cannot thresh and tread downe in his anger And therefore that the church hath a most excellent remedie and helpe of her saluation and deliuerance out of all euils in the same infinite or endles power of God Vers 13. Thou wentest forth for the saluation of thy people euen for saluation with thine anointed thou hast wounded the head of the house of the wicked and discoueredst the foundations vnto the necke Selah Another ground of this prayer hope of the Church A Light passing ouer vnto another matter by the which hee declareth another foundation or ground of this prayer and hope of the church namely the singular good will of God toward it whose foundation also and sundrie effects alreadie indeed tried and approued he rehearseth First therefore he affirmeth that God appeared to haue had a loue and a care of the saluation
of 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