the Chaldeans vnto the setting forth giuing of the law of God vnto the people of Israel by Moses in the desert of Sinai This age comprehendeth 430. yeares as the holy Scripture it selfe doth declare Exod. 12. ver 41. Galat. 3. ver 17. This third age had these sixe Prophets well knowne Abraham Isaac Iacob who also is called Israel Ioseph Moses and Aaron as appeareth in Genesis the epistle vnto the Hebrews 11. cap. and infinite other places For whither in the meane season whilst the children of Israel liued vnder the Pharaos in Egypt after the death of Ioseph and before the birth or the wing of Moses there were any other Prophets of God of the Israelites abâ—ding in Egypt the holy Scripture doth no where plainly make any mention And therefore neither wil I affirme the â—ame Further whereas some will haue certaine propheticall writings of Abâ—â—ham the Patriarch to be extant they are childâ—shly â—â—ceiued foolishly setting one of the Rabbines called Abraham in steade of Abraham the Patriarch The 4. age from the Lawe to the buâ—lding of the temple by Salomon 480 yeres had many prophets as The fourth age of the worlde is to be reckoned of vs from the giuing of the Law in Mount Sinai vntill the building of the Temple of God at Ierusalem by Salomon the which falleth into the fourth yeare of Salomon his reigne This age conteineth 480. yeares as appeareth 1. Thing 6. cap ver 1. And in the 480. yeare after the children of Israel came out of the land of Egypt and in the 4. yeare of the reigne of Salomon ouer Israel in the moneth Zif which is the second moneth he built the house of the Lord. This age had store of many godly Prophets Josua Oâ—bora the Prophet 1. Sam. 2. ver 29. Samuel Daviâ— Nathan Gad. as these by the word of God well knowne vnto vs Iosua which succeeded Moses Deborah and a long time after that â—ame man of God seâ—t vnto Eli 1. Sam. 2. ver 27. Samuel David Nathan Gad. But whether those also were Prophets which wrote the books of the warres Num. 21. ver 14. and the booke of Iasher Ios cap. 10. ver 13. Also the bookes of Chronicles of the kingdome of Iuda and Israel whereof mention is often made in the bookes of the Kings is not set downe in the holy Scripture But that Dauid and Nathan and Gad were Prophets of God appeareth 2. Sam. 12. 1. Chron. 29. ver 29. and cap. 21. Besides these if there were any other Prophets in that age their names are not rehearsed For that which is written of Othoniel the Iudge in the third of the Iudges vers 10. and of other Iudges also that the Spirite of God fell vpon them when as they were called of God extraordinarily vnto that office this in my iudgement is not to be vnderstoode of the Spirits of prophesie as if then they became Prophets that is foretellers of things to come such as was Isaias Ieremias and others but it is to be vnderstoode of the spirite of fortitude or strength whereby they might be able boldly and without feare to resist and withstand the enemies of the Church were they neuer so much to be feared Neither are there any prophesies extant of those Iudges who after Iosua gouerned Israel as politique Magistrates in many ages neither are there any of them reckoned at any time among the Prophets but among the Magistrates of Israel Therefore that which is Hebr. cap. 11. ver 32. And what shall I more say For the time would be too short for me to test of Gedeon of Barac of Sampson of Iephthe and Dauid and Samuel and the Prophets doth not prooue those Iudges to be numbred among the Prophets but onely among godly men which by faith serued God For Paul Act. 13. ver 20. calleth them onely Kritas that is Iudges whereas he calleth Samuel who was himselfe a iudge in Israel a prophet also And albeit God Deu. 18.15 promised the Israelites that is his Church that it should come to passe that out of it he would raise vp Prophets euen after that Moses was deade yet was not this rancke and course of Prophets succeeding one an other continuall but oftentimes broken off as I haue said And in deede all the whole time in a manner of the Iudges it seemeth that there were none Few prophets in the time of the Judges or else very few Prophets of God in the Church Therefore 1. Sam. 3. ver 1. vision and prophesie is said to haue bin very rare and fayling in Israel that is in the Church and people of God But after Samuel it began to be both more common and also more knowne Therefore in his time there were many Prophets as appeareth 1. Sam. cap. 9. and 10. whose names notwithstanding the holy Scripture doth not set downe The 5. age froÌ„ the temple vnto the carrying away of the ten tribes by Salmanazar 294 yeares among many other had these prophets Proofe for this former spputation of time The fifth age of the world is from the Temple of God builded at Ierusalem by Salomon King of Iudah vnto the leading and carrying away of the tenne tribes of the kingdome of Israel by Salmanazar King of the Assyrians into Assyria and Mesopotamia that which fell into the eight yeare or there about oâ— die reigne of Ezechias king of Iudah like as the besieging oâ— Samaria by the same Salmanazar happened about the sixth yeare of the reigne of the said Ezechias 2. King cap. 17. ver 6. In thâ— ninth yeare of Hoshea the king of Asshur tooke Samaria and carruâ— Israel away into Asshur And cap. 18. ver 9 10. And in thâ— fourth yeare of king Hezekiah which was the seuenth yeare of Hâ—â—shea sonne of Elah king of Israel Shalmanesar king of Asshur camâ— vp against Samaria and besieged it And after three yeares they toâ—â— it euen in the sixth yeare of Hezekiah that is the ninth yeare of Hesheaking of Israel was Samaria taken This age hath two hundred ninetie foure yeares to wit thirtie sixe of those fourtie yeares in which king Salomon reigned after he had built the Temple of God and two hundred fiftie eight yeares after the setting vp oâ— the kingdome in Israel by Ieroboam the sonne of Nabat that is among the tenne tribes the which fell a way from the kingdome of Iudah by and by after the death or Salomon For so manâ— yeares namely two hundred fiftie eight continued the same kingdome of Israel rent from the kingdome of Iudah Nowe thâ— age had Prophets almost innumerable For there was neuer any age vnder the whole olde Testament more full of them 〈◊〉 more garnished with the gifts of God and prophesies that aâ— well the Iewes as the Israelites might be made inexcusable 〈◊〉 without excuse for the despising of God and his worde Wherefore both of them for this cause afterwarde were very sharpelâ— and iustly punished by God as appeareth 2. King chap.
and power over all things For thou dost this say they according unto thy good or iust and righteous will For the Hebrewe Cephet signifieth not only thelesin a willing oâ— will but eudokian that is that same righteous and holy will of God albeit in comprehensible or not able of us to be conceived whereby the decreeth all things For in this sense is that worde taken and used Matt. 11. v. 26. The Greeke word in both places is Eudo chia Jt is so O father because thy good pleasure vvas such and Ephes cap 1. vers 5. Who hath predestinate vs to be adopted through Jesus Christ unto himselfe according unto the good pleasure of his will Furthermore here is nothing spoken of the covenant of Godâ— of Abraham of Isaac of the Messias Because that albeit they conceive make this prayer The prayer of the marriners void of true faith yet the same proceedeth or commeth not from a true faith but onely from that generall knowledge the which is in every man who is not altogither godlesse or foolish or madde To wit that God is righteous and merciful towards men And therefore that he may be prayed unto of meaâ— for things that are iust and righteous and that men are hearâ— of him Yet notwithstanding this prayer hath something thâ— which we Christians may follow Wherein Christians may follow this prayer and iudges in especiall both in this that being in trouble they have recourse unto the true God alone and also for the they doe shew themselves to have singular testimonies of the â—â—stice and mercy of God engraven in their mindes and that theâ— doe aske no fond or foolish thing at the handes of God This eâ—ample also ought iudges to imitate or follow to wit that they 〈◊〉 prayer first when as they are to condemne offenders and 〈◊〉 pronounce and give sentence upon life and death Vers 15. So they tooke vp Ionas and cast him into the sea and these ceased from her raging The conclusion of the whole former discourse of this 1. chap. THE conclusion or knitting up of the whole former naâ—â—tion or discourse wherein is shewed what in the ende wâ—â— the issue of this rebellion of Ionas against God and of the tempest arising in the sea for the same as well in regard of Ionas hiâ— selfe Ionas adiudged unto a most lamentable death as also of the marriners and passengers themselves And in regard of Ionas this was the end how he was grievously punished by God and adiudged unto a moste lamentable death according to the iudgement of man for he is cast into the raging and surging sea to be drowned and that beeing first of all condemned of treacherie against God by the infidels them selues And to make short here is declared how Ionas himselfe was the proclaimer of his owne ignominie or shame and sinne the which notwithstanding he would before ful-faine haue kept close and for the couering whereof he fled into strange nations as into an vnknowne place vnto God where he might be reprooued of no man The like punishment had Dauid hiding at first his adulterie with Bersabe a. Hereout appeareth what ende tarieth those who either doe not at al giue eare vnto God when he calleth or when they haue heard him neuerthelesse doe not follow him nor obey him resting vpon and beeing deceiued with their owne carnall or fleshly cogitations and surmizes The which doctrine no dout appertaineth both vnto the politike ministeries or officers in the common-wealth and vnto the callings in the Church the which men doe refuse or disdaine when as God calleth them Barac So Barac hath a shewe of a draw-backe when he refuseth to goe against Sisera vnlesse Deborah went with him and is reproched for the same and told by Deborah that the glorie of the victorie shall be none of his Iudg. 4. ver 8 9. And Barac said vnto her to wit Debora perswading him vnto this exploit or piece of seruice if thou wilt goe with me I will goe but if thou wilt not goe with me I will not goe Then shee answered I will surely goe with thee but this iourney that thou takest shall not be for thine honour for the Lord shall sell Sisera into the handes of a woman And in the 5. cap. ver 23. the people of Meroz is cursed because they came not beeing called Curseye Meroz said the Angel of the Lord curse the inhabitants thereof The people of Meroz cursed because they came not to helpe the Lord against the mightie Neither is it here against that both Moses Moses doth excuse his infancie and vnablenes vnto God Exod. 3. ver 11. saying Who am I that I should goe vnto Pharao and that I shouldbring the children of Israelout of Egypt Ieremie Nor Ieremie his in like manner cap. 1. ver 6. when he saith Oh Lord God Behold I can not speake for I amachilde Ionas the true Arion whome the Poets faine to haue bin a minstrel cast into the sea by the mariners and to be saued by a dolphin For it is one thing to acknowledge and lay out his in sufficiencie and vncapeablenes and to thinke truly and modestly of himselfe and therefore to refuse the burden or charge the which is lawfull for any godly man to doe and another thing vtterly to refuse and disdaine it as Ionas did And he was indeede and in truth that same godly and Christian Arion which is feigned of the Poets and of whome Herodotus writeth Vers 16. Then the men feared the Lord exceedingly and offered a sacrifice vnto the Lord and made vowes The issue of this historie in regard of Marriners and passengers NOW also is shewed what was the issue of the former historie in regard of the Marriners and passengers who were infidels and the same is two-fold First that in wardly and in their minde they did carnestly conceiue the power and maiestie of the true God and the God of Israel by the very effects of the same which they sawe albeit that at the first they did not knowe the same God and wholly serued idols and did not beleeue that there was any God besides Therefore by this apprehension oâ— conceit of the power and maiestie of the God of Israel and the same the true God The feare of the Marriners an experimentall feare they did greatly feare him Wherefore thiâ— their feare was not of faith in Christ but an experimentall feare that is growing of the terrour and feare the which they had conceiued when as they sawe the heauen and the sea in such soâ— by him to be troubled as the things ouer which he had most fâ—eâ— rule and power They testifie their scare by sacrifices The second effect is that they did openly giuen stimonie witnes of this their feare and feeling of the true Goâ— by sacrifices when as they performe their vowes the which theâ— had vowed being remaining in that same
cart alwayes make a noise neither wil he break it with the teeth therof God then wil rise vp vnto the punishment of the Israelites that is the rebels against him not with a light hand or faint strength but with a great might force power Confer this kinde of punishment of the Israelites with that of the Moabites threatned Esay 25. ver 10 11. There wee reade thus For in this mountaine shall the hand of the Lord rest and Moab shall be threshed vnder him euen as straw is threshed in Madmenah And he shal stretch out his hand in the midst of them as he that swimmeth stretcheth them out to swimme and with the strength of his hands shall he bring downe their pride Vers 14. Therefore the flight shall perish from the swift and the strong shall not strengthen his force neither shall the mighty saue his life Vers 15. Nor he that handleth the bowe shall stand and he that is swift of foote shall not escape neither shal he that rideth the horse saue his life The prophet in these 2 verses answereth all their vain opinions for the escaping of their punishment to come AN explanation or more plaine laying open of their punishment For he setteth down the maner of this iudgement to come and in the meane season he answereth all their vaine opinions concerning the escaping of this punishment Now the maner of this iudgment is that all the refuges or wayes to escape the which euery one of them supposed that they had God shall make voide and vnprofitable and to stand them in no stead whether they bee naturall as swiftnes of foote and strength of body or attained vnto by industrie diligence and witte as power and authoritie among others skill in warre and fight or riches and trayned horses And hereby also appeareth the answere vnto the vaine cogitations or furmises of euery one of them to deliuer themselues from this iudgment of God For some of them did oppose or set their naturall strength against these threatnings of God and some their riches and authority But nothing besides the mercy of God it self can deliuer vs from his iudgements Only the mercy of God deliuereth from his iudgments the which his mercy is to be obtained of vs only by true repentance of mind through the promises of God in Christ Vers 16. And he that is of mighty courage among the strong 〈◊〉 shall flee away naked in that day saith the Lord. COmmoration Commoratio or staying in the setting out of the iudgements 〈◊〉 God against the mighty for to the end that the rest may vnderstand and be assured that nothing can set them in security or safeâ—â— against their sinnes and the iudgements of GOD he doth stay 〈◊〉 terrifying or fearing of the strong ones by name who thinke thâ—â— they aboue the rest can escape because they do excell in streng tâ—â— These therefore themselues also albeit neuer so valiant in body and strength shall flee as being afraid at the sight of their enemies yeâ— and they shall flee away naked to wit casting away their weaponâ— and armour as those that are afrayd are wont to doe and shall acknowledge themselues not able to match their enemies and to be affrighted And it is not some one or two that shall doe this but all Therefore they shal one with another by flockes and heaps shamefully run away either not at all withstanding their enemies or noâ— escaping those iust iudgements of God by means of their wondefull strength the which they boasted of before CAP. 3. Vers 1. Heare this word that the Lord pronounceth against you Oâ— children of Israel euen against the whole family which I broughâ— vp from the land of Egypt saying Another sermon threatning the iudgements of God against the Israelites ANother Sermon wherein Amos threatneth the iudgements of God against the said Israelites and that repeating expressing the commaundement of God least that because these men were wonderfully hardened the former threatning should by and by vanish away or least it might seeme to haue been threatned but for fashion sake as hypocrites with these toyes and iuglings are wont to shift of the threatnings of God be they neuer so great and earnest But this verse containeth two chiefe poyntes Two partes of this verse 1 Attention First it hath a commendation or getting attention or marking of the things that are to be spoken for the Prophet winneth authoritie vnto his ministerie from the Maiestie of God himselfe whome Amos doth witnes to speake these things rather then himselfe being but a man Therefore when as the Israelites doe heare these things they must giue eare vnto them not as the voyce of a mortall man but as if they should heare the sound of the euerlasting word of God This is the first point of this verse The second 2 Vnto whome this Sermon belongeth vnto whom this prophesie belongeth And generallie it belongeth vnto all the tribes the which God brought out of Egypt but especiallie vnto the kingdome of Israel that is vnto the ten tribes the which had separated themselues from the kingdome of Iudah And this rehearsall of the benefite which God did vnto them hath a secret accusing of their ingratefulnes or vnthankfulnes and a reason and repeating of their more streight bond to serue and worship God Vers 2. You only haue I known of all the families of the earth therefore I will visit you for all your iniquities The chiefe point of this sermon a rehearsall of the great benefites of God towards the Israelites and of their vnthankfulnes for the same THe proposition or maine point of the whole sermon and declaring of the threatnings of God against the Israelites the contemners of God and in deede more wicked then other nations and of themselues vnexcusable And therefore here is also briefelie shewed how iust the iudgements of God were against them This verse containeth two things first a short but yet a plaine and notable rehearsal of the singular greatest benefits of God towards the Israelites namely for that the Israelites through the singular goodnes and bounty of God were preferred before other nations of the world that they alone only shuld be the people inheritance of God For God himself only vouchsafed theÌ„ this special fouour care prouidence knowledge of himself This fauour of God towards them before and aboue other people Dauid commendeth Psalm 147. ver 14. saying For he hath exalted the horne of his people which is a praise for all his Saints euen for the children of Israel a people that is neere vnto him And Paul Rom. 3. ver 1.2 Affirmeth that the preferment of the Iewes is great in comparison of other nations in these wordes What is then the preferment of the Iewes Or what is the profit of circumcision Much euery maner of way for chiefelie because vnto them were committed the oracles of God And yet more plainely cap. 9. ver
and ioy so God both liketh and loueth and rewardeth the same and on the other side that his iustice requireth that he should punisâ— the contrary The Minor Iâ—e Iâ—raâ—lites are most wicâ—ed The assumption or minor proposition of this argument folloâ—eth in these words ye haue chaunged iudgement into gall that is to say ye are most lewd and wicked Therefore by the course of their whole life God doth argue and proue them guilty of horrible iniquitie For God speaketh generally ye haue changed so thaâ— whether the magistrates or pâ—iuat persons be looked vpon they are both here proued guiltie Further he saith Iudgement and the fruite of righteousnes that is whatsoeuer you doe owe vnto God or men the same you haue corrupted ouerthrowne changed into couetousâ—es and cueltie abusing vnto that your iniquitie and wickednes all the dueties and partes of man his life and societie So thâ—t 〈◊〉 were more tolerable to drinke and eate gall and wormewood then to be iudged by your iudgements to liue among you and to haue deâ—lâ—ng with you Behold what maner of life the life of those men is the which despise the truth and worship of God and how lamentable and miserable it is to haue conuersation and liuing with them Vers 13. Ye reioyce in a thing of naught yee say Haue we not gotten vs hornes by our owne strength Another proofe of the minor In these termes of art the which cannot so fitly be set â—â—wnâ— in English the ignorant Reader must craue the help of the learned ANother argument or proofe of the assumption of the former Syllogisme which was you are most wicked taken from their arrogancie or pride most outragious whereby they did shew themselues to be sacrilegious or robbers of God of his honour whilest they did attribute or giue that vnto their owne strength the which they were to haue thanked God onely for as was for example the estate and glory of the kingdome the which vnder Ieroboam the sonne of Ioas they had recouered But they attributed these things vnto themselues that is they made themselues their owne gods Wherein is a proofe of their notorious ingratitude or vnthankefulnes towards God and consequently a testimonie or witnes of their singular wickednes The Godly dâ—e acknowledge al their good gifts to come from God alone and doe praise him onely for the same So then the godly speake otherwise of themselues and of their felicitie or happines and of their strength for they attribute all their good giftes vnto God yea and that vnto him alone as appeareth Psal 44. ver 6.7.8 for there Dauid saith in the person of the godly I doe not trust in my bow neither can my sword saue me But thou hast saued vs from our aduersaries and hast put them to confusion that hate vs. Therefore will we praise God continuallie and will confesse thy name for euer Likewise Psal 89. vers 17. Thou art the glorie of their strength and by thy fauour our hornes shall be exalted Vers 14. But beholde I will raise vp against you a nation O house 〈◊〉 Israel saith the Lord God of hostes and they shall afflict yâ—â— from the entring in of Hamath vnto the riuer of the wilderneâ— The conclusion of the former aâ—gument THe conclusion of the former Syllogisme with a more plaiâ—â— laying open of the matter to wit when as there is no agreement betweene God and euill men but God the reuenger of inâ—quitie punisheth them and you for your partes are wicked therefore God also will punish you But hee doth furthermore in 〈◊〉 verse lay forth this reason and the kinde of the plague or punishment wherein consisteth the explanation or making more plaiâ—â— of the matter of the which I spake in the beginning of this verse The punishment then is The kinde of their punishment most grieuous and hard exile or baniâ—â—ment and captiuitie whereinto they shall be carried not by any ration neer vnto them and such as they knowe but by a nation faâ—e off and not only part of them or some one prouince of the kingdome of Israel onely but the whole countrie shall be afflicted 〈◊〉 punished euen so far and wide as that kingdome lieth and stretcheth God then shall raise vp nations against the Israelites and thâ—â— from farre countries to wit the Assyrians as appeareth 2. King cap. 17. vers 6. where it is recorded That in the ninth yeare of Hosh 〈◊〉 the King of Asshur tooke Samaria caried Israel alway vnto Asâ—â—â— and put them in Halah and in Habor by the riuer Gozan and in 〈◊〉 cities of the Medes Of this comming of the king of Assyria agaiâ—â—â— them Isay prophsieth also cap. 7. ver 18.19 which places are 〈◊〉 downe but a little before in this chapter namely ver 11. These Assyrians then shall cruelly range into all the quarters and borders 〈◊〉 their kingdome and shall driue the Israelites into narrow straiâ—â—â— and presse them spoile and vexe them from the entrance of the â—tie Hamah or Emath These places are like in respect of the boundes and borders but not in respect of the matter fâ—r the one speaâ—eth of their captiuitie and the other of their deliuerance and the riuer Euphrates or from the East vnto the riuer of Egypt or the riuer Sichor the which from the West did separat the land of the Israelites from Egypt Num. 34 ver 5. and 8. There is a like place Isai 27. ver 12.13 And in thâ—â— day shall the Lord thresh from the chanell of the riuer vnto the riuer of Egypt and ye shall be gathered one by one O children of Israel In thâ—â— day also shall the great trumpe be blowne and they shall come which perished in the land of Asshur and they that were chased into the land 〈◊〉 Egypt and they shall worship the Lord in the holy mount at Ierusaleâ— CAP. 7. Vers 1. Thus hath the Lorde God shewed vnto mee and behold hee formed grashoppers in the beginning of the shooting vp of the latter growth and loe it was in the latter growth after the mowing ALbeit that God in the Chapter before going hath declared what things should in the end fall out vnto obstinat and stubborne persons and chiefely vnto the Israelites and especially that at the last they should be carried away with great miserie and scarsitie from their owne homes into vnknown countries yet notwithstanding both in this chapter and in the other following he sheweth and foretelleth vnto the same parties other afflictions or troubles To what end these other smaâ—â—er punishmentâ— are threaâ—ned the which God would send vpon them before that same their last and vtter destruction both to the end that he might call them backe if by any meanes they were to be cured from their wicked life and also that albeit these more gentle and forerunning punishments were not to continue and last alwaies but at the length to cease and haue their end yet they should not
is which hath power ouer all things whome nothing can withstand who according to his pleasure and yet the same very iust changeth and ouerturneth when him pleaseth the nature and course and state of things Finally who giueth vnto all things their being which are and haue a being A descriptiō of God his omnipotencie by the effects of the same to wit Therefore this verse containeth a royall description of the omnipotencie or almighty power of God partly by the effects and partly by his name Iehouah that is euerlasting in himself and giuing vnto al things life and strength The effects are of two sortes First the Creation of all things of nothing 1. The creatiō of all things Synecdoche what it is see Amos cap. 5. ver 2◠contayned vnder the word Heauen by the figure Synecdoche Therefore God created the heauen of how long soeuer space and manifold stretching out it doe consist as it were of diuers lower roumes and vpper roumes The which heauen also he made most firme and also hanging ouer the earth And both these things to wit the Creation of the heauen and also the firmnes of the same is both a great myracle and also a notable worke and witnesse of the omnipotencie or almighty power of God 2. The power and rule of God ouer all creatures The second effect of his almighty power is the rule and authority of GOD ouer the things created the which at his becke and pleasure he changeth and establisheth for example whereof there is in this place reckoned vp the ouerflowing of the Sea into the maine land and the drowning of the same as it sometime fell out in the vniuersall flood and hath also often afterward since that time fallen out and doth euen yet in some places at this day come to passe as it did in Holland and Friezland some threescore years sithens nay not past twenty yeres agone as may be vnderstood by the Chronicle history of those countries for in those places many countries haue been drowned with waters Vers 7. Are ye not as the Ethiopians vnto me ô children of Israel sayth the Lord Haue not I brought vp Israel out of the lande of Egypt and the Philistims from Caphtor and Aram from Kir A Third confirmation from the person of those whom God speaketh vnto A third confirmation of this miserie from the person of the Israelites who so farre forth as they are considered in themselues are in no further regard and account before God then other nations Therefore God will no more spare them then other peoples as the Ethiopians or Arabians whome the Lord spared not for the same sinnes being angry with them Wherefore to make them know their original and first estate and pedigree hee telleth them by his Prophet Ezechiel cap. 16. ver 3. Thine habitation and thy kindred is of the land of Canaan thy father was an Amorite and thy mother a Hittite And so doth Ioshua also shew them cap. 24. ver 2. where he saith vnto them Your father 's dwelt beyond the flood in olde time euen Terah the father of Abraham and the father of Nachor What Hypophora is see Antos cap. 5. ver 21. The Hypophora or obiections of the Israelites might be we were remoued from Egypt of God his especial fauour therefore he will not punish vs. and serued other gods But there is added in this verse a secret Hypophora or answering beforehand of an obiection that might be made least because God vpon especiall fauour brought them out of Egypt they might thinke that therefore it was lawfull for them to doe any thing and that when they sinne they haue an especiall priuiledge before any other people The Lord indeede of his speciall grace brought them out of the land of Egypt and slew mightie kings for their sakes and as it is in the Psalme 135. ver 12.13.14 He gaue their land for an inheritance euen an inheritance vnto Israel his people For the which the Psalmist highly extolleth the name of the Lord immediately and sayth Thy name O Lord endureth for euer O Lord thy remembrance is from generation togeneration For the Lord will iudge his people and be pacified towards his seruants The answer of God is that this followeth not Because he spareth not other nations in their sinnes whom he remoued out of their owne land as well as them But the Prophet Amos here answereth that GOD brought other people as well as hee did them yea and such as were their neighbours from one countrey into an other whose sinnes notwithstanding he did not therefore leaue vnreuenged and vnpunished as they themselues with their eyes doe see And these people which in this place he speaketh of are first the Philistims whom GOD caused to remoue from Cappadocia into a countrey neere vnto the Iewes So also did he sometimes bring Aram that is the Syrians who themselues are borderers likewise vnto the Iewes So also did he sometimes bring Aram that is the Syrians who themselues are borderers likewise vnto the Iewes from the citie Kyr or Cyr or Cyrus into Syria Of this remouing of nations something is spoken not impertinent vnto this place Deut. 2. ver 23. for there Moses sheweth how the Anims the old inhabitants of the land of the Philistines were driuen out by the Caphtorims which are now the new Philistines and had their originall from Caphtor a towne in Cappadocia who came and dwelled in their steads Vers 8. Behold the eyes of the Lord God are vpon the sinfull kingdome and I will destroy it cleane out of the earth Neuerthelesse I will not vtterly destroy the house of Iaacob sayth the Lord. A fourth confirmation both from the iustice and also the prouidence of God Parts of this verse A Fourth confirmation both from the iustice of God also from his prouidence the which is contained in a very notable and excellent common saying And the prouidence of God is described herein for that God doth behold the meanes and doings of all kingdomes His iustice in that he punisheth vniust kingdomes in the end destroyeth them But this verse hath two parts The one in the which this confirmation is declared The other the which comprehēdeth as it were an exception of this sentence in the kingdome of Iudah 1. The confirmation it selfe As touching the declaration of the sentence or threatnings there are two things in the same to be noted First 2. An exception from the same Two parts of the confirmation that not only certain smal or light punishments are in this place threatned vnto whole kingdomes but also that their desolation and laying waste yea and finally their vtter ruine and ouerthrow is here foretold Secondly that this punishment is threatned vnto all vngodly and sinfull kingdomes that is to say 1. Vtter ruine in the which the contempt of God and iniustice doe raunge without punishment and scotfree For how great and florishing soeuer they are
a dead bodie and by this meanes haue polluted or defiled themselues which kinde of meate is neuer brought into the temple of the Lord as being indeede polluted or vncleane and not welcome vnto God Deut. 12. For those that had to doe about dead bodies or touched them either wittingly or vnwittingly as the preparers of their funerals and dealers about their burials and such others which medled with or about them were for a time by the law of God held for separated persons and vncleane and whatsoeuer they touched all that time or did eate or carry was reckoned vncleane polluted and defiled as we read Agge 2. vers 14. in these words Then sayd Haggai If a polluted person touch any of these shal it be vncleane and the Priests answered it shall be vncleane And in Numb cap. 19. vers 11. this is made more plaine where we find it written thus He that toucheth the dead bodie of any man shall bee vncleane euen seuen dayes And vers 16. Also whosoeuer toucheth one that is slaine with a sworde in the field or a dead person or a bone of a dead man or a graue shall be vncleane seuen daies This is the very same which is said here Their sacrifices shall be as the meate of those that mourne the which is eaten whilest they are in preparing and setting forth of the dead body neither can it bee brought into the temples of God to wit because it is polluted and forbidden to be offered Therefore not whatsoeuer any men offer vnto God is acceptable vnto him but onely that which the godly offer through Christ Vers 5. What will ye doe then in the solemne day and in the day of the feast of the Lord THe figure Epiphonema or Acclamation whereby in reciting of the sacrifices and solemne feast dayes the which were especially dedicated or appointed for the doing of sacrifices he bewayleth the miserable case of the Israelites in that their captiuitie The figure Epiphonema what it is see Ionas cap. 2. vers 9. And this he taketh fitly by the verse before going For he sheweth that these shal be most sorrowful in those dayes especially because that liuing in banishment they shall neither haue place allowed them for the celebrating or keeping of those solemnities neither monie wherewithall to make those feastes in those dayes as they were wont to do before and as God also had commanded the same to be done and to recreate themselues before the Lord or else before their Idols so short shall their things bee and so hard shall it goe with them and so miserable shal they thēselues be Concerning the commandement of God for the keeping of these feastes and solemnities reade Numb 10. and Deut. 12. Further the calling to remembrance of our happy and ioyfull estate the which sometimes we had vseth to be sorrowfull especially in those places dayes and circumstances the which doe a fresh stirre vp and renue vnto vs the memorie and remembrance of that our former case and condition For then doe our miseries and cares and teares waxe sore as it were againe by this putting vs in minde of our former lost estate And this doth the most grieuous and doubled sorrow of the Godly shew at the sight of their dumbe and still harps hanged vp vpon the trees in Babylon as it is in the Psalm 137. And from thence springeth that same prophane or heathenish saying of prophane or heathenish men When as thou art not hee whom thou wast what cause is there why thou shouldest desire at all to bee that is to say to liue For we ought to be and desire to be so long as God doth not call vs from that place wherein he hath set vs albeit that the remembrance of our happines either lost or changed be neuer so hard and grieuous vnto vs. Vers 6. For loe they are gone from destruction but Egypt shall gather them vp and Memphis shall burie them the nettle shall possesse the pleasant places of their siluer and the thorne shall bee in their tabernacles An amplification of their miserie taken from three places AN amplification of this miserie of the Israelites the which they should suffer in their exile or captiuitie yea euen in Egypt vnto which place they did flee of their owne accord as it were vnto a most safe and sure Sancturie And all these things are described or set out so lamentable both because they should in such manner come to passe and also for that these hypocriticall persons and such as had been now so long vsed and acquainted with idolatrie could hard and scarcely be moued vnto repentance by the earnest threatnings of the true God But the place of this amplification is threefold The first from the greatnes of this affliction to come For in that countrey of Egypt 1. Frō the greatnes of the affliction and in that captiuity or banishment they shall not liue but because of miseries and want they shall goe away there that is they shall die and perish and fayle and that in such heapes the citie Memphis into the which many Israelites after the destruction of Ierusalem had betaken themselues should bury and put into one graue a great number of them at an heape and not euery one of them as they dyed seuerally and in a graue by themselues alone Wherefore the miscries of the Israelites in those places must needes be great where they came to their end and dyed in such number and multitude Conferre this place with the 43. chap. ter of Ieremie The second degree of this amplification is from the place it selfe to wit Egypt and Memphis For this countrey 2 From the countrie and place whither they should goe and this citie in the same did the Israelites especially make choice of as most strong safe and healthsom fortresses in the which mourning after Ierusalem was destroyed they might liue quietlie and healthfully But in as much as this refuge was expresly forbidden them by God it was accursed And therefore when as the people of Israel as it is Num. 14. ver 3. would haue gone back again into Egypt this fact marueilously displeased God as also Ieremie 44. vers 7. he sheweth that the going of the people of that time downe into that land was the cause of their destruction for that by committing grieuous idolatrie in that place they prouoked the heauie wrath of God against them For thus doth Ieremie say vnto them Thus sayth the Lorde of hostes the God of Israel wherefore commit ye this great euill against your soules to cut off from you man and woman childe and suckling and leaue you none to remaine In that ye prouoke me to wrath with the workes of your hands burning incense vnto other gods in the land of Egypt whither ye be gone to dwell that ye might bring destruction vnto your selues and that ye might be a curse and a reproach among all nations of the earth No maruaile therefore if such a
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
laying waste was for to come Secondly the cause of this punishment which were the sinnes of this people and the most bitter fruites 2. The cause of the same the which this vineyard brought vnto God the husbandman or her vine dresser in stead of good fruit Isai 5. And this cause was set downe that the godly should not murmur against God but that they should vnderstand that they were iustly punished by him Vers 14. Feede thy people with thy rod the flocke of thine heritage which dwell solitarie in the wood as in the midst of Carmel let them feede in Bashan and Gilead as in old time A comfort againâ—â— the former affliction A Comfort against the threatning of the former affliction or punishment to the end the godly may be the more strengthened in the former promises of God Two parts of this verse And this verse or comfort containeth two parts the one wherein God commandeth the heads or rulers of the Church to seede their people in or with their rod 1. A commandement to feede their people that is according vnto the authoritie and dignitie the which was left vnto them by God in the midst of their affliction and poore estate notwithstanding The kingdome I confesse ceased among the Iewes in those afflictions and also a long while afterward accordingly as the Lord threatned them by Ezech. cap. 21. ver 26. saying I will take away the diademe and take off the crowne this shall be no more the same I will exalt the humble and abase him that is hie but yet all policie or gouernment power and dignitie did not therfore cease in that people For they had Rulers or Gouernours of their nation and the Synedrion or Consistorie of Elders or chiefe men Therefore according vnto that authoritie and power which was left vnto them God commandeth the Rulers that they nourish gouerne and preserue the people of the Church and not that they cast them away and vtterly forsake them And why I pray you doth he this To wit for because how forsaken soeuer solitarie afflicted and small this people were God neuerthelesse would preserue theÌ„ and out of the selfe same people afterward gather vnto himselfe a most great Church as shall anon be shewed ver 15 and 16. Further God exhorting the Pastors and Rulers of this people to looke vnto it defend and feede it calleth this people their people flocke heritage not in contempt or reproch but that by this name and relation they may vnderstand that this which they are commanded for to doe cannot by them be ouerpassed and forslowed without a great offence For this is belonging vnto their dutie For God hath committed this people vnto them for to feede Hereupon is there a mutuall band by reason of these words betweene the Rulers and the people giuen vnto them by God This is one part of the comfort set forth by God in this verse 2. A promise concerning the deliuerance and restoring of this people The second part of this verse is a promise of the full deliuerance and restoring of this people into their owne seates and home as before how greatly soeuer the land were layd waste before the nation carried vnto another countrie For this land and this nation shall be restored This people shall feede as before and shall possesse Basan and Galaad and their other countries Vers 15. According to the dayes of thy comming out of the land of Egypt will I shewe vnto him meruailous things A confirmatioÌ„ of the latter promise of the full restoring of this people A Confirmation of the latter promise of the full restoring of this people that is of the Church of God For by a similitude he sheweth after what maner and how great it shall be nay how miraculous For it shall be such as was that wherby this people at the first was deliuered out of Egypt and that miraculouslie And truly the deliuerance of this people out of the captiuitie of Babylon was altogether miraculous also so that this comparison in resembling it vnto that of Egypt is truely made also of the maner whereof the Lord speaketh by his Prophet Isai cap. 27. ver 12.13 thus In that day shall the Lord thresh from the chanell of the riuer vnto the riuer of Egypt and ye shall be gathered one by one O children of Israel In that day also shall the great trumpe be blowne and they shall come that perished in the land of Asshur and they that were chased into the land of Egypt and they shall worship the Lord in the holie mount at Ierusalem Vers 16. The nations shall see and be confounded for all their power they shall lay their hand vpon their mouth their eares shall bee deafe An amplification of this deliuerance AN amplification of this deliuerance taken from the meruailous astonishment and wondring of men that were Infidels because of the same in so much that they shall be ashamed for that they doe not serue God but others and they shall not moue their mouth nor their cares for wondering so miraculous doubtles and wonderfull a worke of God vnto the wicked and vngodly is the deliuerance of his Church as may appeare Psal 126. ver 2. where the very heathen themselues doe confesse and acknowledge the mightie power of God shining so cleerely forth in that most wonderfull deliuerance of his people For thus doe the godly deliuered in that place testifie Then sayd they among the heathen The Lord hath done great things for them Vers 17. They shall licke the dust like a serpent they shall moue out of their holes like wormes or serpents they shall be afrayd of the Lord our God and shall feare because of thee Another amplification of this wonderfull deliuerance ANother amplification of the sayd miracle or wondrous deliuerance and of the astonishment and feare of the heathen because of this worke of God to wit taken from the most humble submission feare and trembling which shall then bee of those nations before the Church it selfe Therefore whatsoeuer the Church shall then command they will doe it not daring to doe anything or to stirre against it So then not onely the astonished mind of the infidels is in this place described but also this miracle of God in deliuering those that are his is amplified by their gesture and feare of minde and also by the similitude taken from the feare of serpents Of the like humbling and submitting of themselues vnto Salomon the true figure of Christ and his Church is spoken Psal 72. ver 9. where it is sayd They that dwell in the wildernesse shall kneele before him and his enemies shall licke the dust The great feare of the heathen at the deliuerance of God his church Further that which is here sayd and alleaged of serpents painteth out a wonderfull trembling and feare of the vnfaithful and vnbeleeuing nations before the Church For serpents stirre not out of their
dennes but in great feare and because of their feare of men they come forth of them So Exod. 11. ver 6.7.8 it came to passe in the deliuerance of the children of Israel all Egypt was afrayd and the nations neere vnto it Vers 18. Who is a God like vnto thee that taketh away iniquitie and passeth by the transgression of the remnant of his heritage He retaineth not his wrath for euer because mercie pleaseth him THe figure Epiphonema The figure Epiphonema see what it is Ionas ca. 2. ver 9. or an acclamation wherein the Prophet either in his owne person or in the person of all the godly through the admiration or wondering at the former promises of God towards his Church doth generally describe the bounteousnes and goodnes of God toward the same such as it at al times appeareth for to bee 1. The kinde of speaking And also he confirmeth the same promises last rehearsed by the nature of God But both the phrase or kinde of speaking 2. The matter it selfe and also the matter it self which is contained in this verse is diligently to be noted 1. What the figure Apostrophe is see Amos cap. 8. vers 4. For the kind of speaking is both an Apostrophe or turning of speech vnto God and also an interrogation or asking of a question with both which maner of speaking men are more stirred vp and also the matter it selfe the which is set forth is shewed to be the more certaine yea and moreouer to be the more confessed and acknowledged of all men The matter it selfe the which with so great admiration of the godly and praise of God is here concerning God brought for the confirmation of the former graces of God is a description of the infinit or endles and perpetuall mercie and bountie of God toward his Church So Psalm 113.106.147 And so Psalm 30. ver 5. the Prophet commendeth the goodnes and bountie of God when he sayth He indureth but a while in his anger but in his fauour is life weeping may abide at euening but ioy commeth in the morning A definition of the mercie of God Further this mercie of God is defined or it is here declared what this mercie of God is that is the free pardoning of the sinnes and offences of the Church for of what sort soeuer those be whether they bee greater or smaller sins God taketh them al away and ouerpasseth them that is freely pardoneth them albeit notwithstanding he knoweth them to be in vs but he looketh vpon vs and beholdeth vs both by Christ and in Christ his onely begotten sonne in whom and through whom hee seeth not our sinnes though otherwise they be still in vs but couered and for his sake not layd to our charge The maner of God his pardodoning the sins of his church Now whereas it is added Not retaining his wrath for euer he sheweth hereby that the sinnes of the Church are in such sort pardoned that God notwithstanding would not therfore haue vs bold to sinne For he also chastiseth those which are his when they sinne but lightly and not long The cause of the same The cause also of this pardoning and mercie is expressed to wit the most louing and bountifull nature of God For God is delighted with gentlenes and mercie towards all his creatures and especially towards his elect and chosen So then this promise of the mercie of God of which the Prophet here speaketh doth not appertaine and is directed vnto all men but vnto the remnant of the heritage of God that is vnto the Church only least that the hypocrites might deceiue themselues and account themselues in that number Vers 19. He will turne againe and haue compassion vpon vs He will subdue our iniquities and cast all their sinnes into the bottome of the Sea An amplification of the louing nature of God taken from sundrie effects of the same AN amplification of the most louing and courteous nature of God described before taken from the effectes the which are here reckoned vp diuerse and most ful of comfort and being notable testimonies or witnesses of the most singular mercie of God towards those that are his The first of them is in this place recited 1. God will returne vnto those that are his That God wil returne vnto those that are his By which selfe same is shewed that God was for a time absent from that his heritage Church to wit according vnto the sence or feeling of the iudgement of man during the time that he afflicted or punished the same And therefore Psal 80. ver 2. the Prophet praieth that God would stirre vp his strength for the safegard of the remnantes of his Church thereby giuing vs to vnderstand that in the sence and feeling of the Godly he seemed to haue beene as it were a sleepe and to haue forgotten them whilest he deferred to helpe them therefore he prayeth Before Ephraim and Beniamin and Manasseh stirre vp thy strenght and come to helpe vs. Wherefore in that which went before there is no such mercie and fauour of God promised toward his Church the which should remoue and take away all his iudgements for it is profitable euen for the Church that she should be chastized of God Psal 119 but such gentlenesse whereby the godly euen whilest they are corrected by him remaine notwithstanding the sonnes of God and acceptable and wel thougth of of him through Christ Finally hauing obtained mercy for their sinnes they come vnto life euerlasting For such afflictions or troubles of the Church are not a punishment satisfying for their sinnes 2 He will haue compassion on his Church but onely a medicine and bridle holding hardly in the wanton assaultes thereof The second effect of this mercy of God is That he will be moued with compassion towards vs. For the bowels of God are moued for his Church This therefore is a singular affection of God towards vs. 3. He will tread downe our iniquities The third is Hee shall tread downe our iniquities as we are wont to do those things the which we now will haue to be made no reckoning of to be taken for things nought set by forsaken The fourth He will cast all our sinnes into the bottome of the Sea that they may not any more any where appeare or that he should not any more remember them So God by his Prophet Esaie doth in like maner most comfortablie promise his Church cap. 1. ver 18. saying Though your sinnes were as Crimsin they shal be made as white as Snowe though they were red like Scarlet they shall be as Wooll And by this place appeareth that faith applyeth vnto euerie faithfull person those promises of saluation generally set foorth through Christ So doth Paul Rom. 8. Galat. 2. ver 20. in these wordes Thus I liue yet not I now but Christ liueth in me and in that I now liue in the flesh I liue by the faith
giueth and bestoweth vpon it not onely earthly blessings but much rather spirituall giftes and graces Vert. 19. Egypt shall be waste and Edom shal be a desolate wildernesse for the iniuries of the children of Iudah because they haue shed innocent blood in their land 2. Toward the enemies of the church NOw Ioel declareth those effects which shal be shewed against the disobedient and stubborne enemies of the Church to wit they shall vtterly be rooted out and perish For so much do these wordes signifie shal be waste and a desolate wildernesse And here vnder the name of Egypt and of the Idumeans are described not euery kinde of enemies whatsoeuer but most obstinate and cruell enemies For these two nations were alwayes most deadly enemies vnto the Iewes in a maner irreconcileable or such as could neuer be made friends with them yea and moreouer most cruell towards the same Iewes For as it is Psalm 137. ver 7. the Edomites at the taking of Ierusalem by the Babylonians stirre vp the enemies to vse all kinde of cruelty towardes both the poore Iewes and also against their citie for vengeance whereof they there maâ—e this prayer vnto God Remember the children of Edom O Lâ—â—â— in the day of Ierusalem which sayd rase it rase it to the foundation thereof And as for Egypt that is sayd to haue bin an iron fornace vnto the Iewes Therefore besides their obstinacy and stubbornnes of mind against God their cruelty also is here added For they the self-same do shead and haue shed the bloud of the godly yea and that their giltles bloud that is to say they haue cruelly murthered the godly deseruing no such thinge at their hand yea euen in the very land of the children of Israel that is in their owne natiue foile or country where they were borne That which increaseth the barbarousnes of the enemies of the Church Ver. 20. But Iudah shall dwell for euer and Ierusalem from generation to generation A second amplification of the fauour of God toward his Church A Second amplification of the same comfort or especiall fauour of God toward those that are his to wit taken from the continuance or rather the perpetuity or euerlastingnes of the same For this fauour of God shall not only be most singular and most healthfull vnto them but it shall be also perpetuall or euerlasting because it shall neuer be taken away from them The which thing doubtles is also true of the spirituall ioy of the godly in this world but in deede most true of that euerlasting life in the world to come For the godly shal feele and also do feele both these ioyes to be perpetuall vnto them Therefore like as the fauour of God is perpetuall toward his church so also shall the church it selfe be perpetuall not in this world I graunt but in the world to come or in heauen Indeed the church of God in this world is often inuisible or can not be seene but yet doth it not therefore cease to be a church But in heauen it shall not onely be a church but alwayes visible and alwayes blessed and florishing with God and the man Iesus Christ our Lord being her head Ver. 21. For I will clense their bloud that I haue not clensed and the Lord will dwell in Sion The third amplification by way of comparison and setting downe the cause of so great benefites of God toward his church A Third amplification with the setting downe of the cause of so great benefites of God toward those that are his The amplification is here made by way of comparing of thinges together For that the giftes of God afterward shall be greater more plentifull toward his church then they had bin before or in times of olde What the figure Synecdoche is see Amos cap 5. ver 21. That which is here by the figure Synecdoche expressed vnder one kinde of ceremonies in steed of the rest I will clense saith the Lord their bloud in her the which notwithstandding I did not clense in her Thus then the grace of God afterward shall be more excellent toward his church then it was before as namely the which shal take away al kinde of vncleanes yea euen that which he did not clense before But this is referred vnto the ceremonies of the law the which at that time were in vse among the people of the Iewes by the which euery bloud was not clensed For albeit the bloud of termes of beastes of murthers vnawares were clensed vnder the law by certaine rites and ceremonies yet was not the bloud which was willingly shed in the murther of men clensed by any ceremony Gen. 9. Therefore that which in the church of God vnder the law could not be washed away by the washinges and sacraments then ordained the same afterward shall wholly be washed away and clensed the grace of God beinge enlarged by the comming of Christ as the autor to the Hebr. writeth cap. 7. ver 19. saying The law made nothing perfect but the bringing in of a better hope made perfect whereby we drawe neere vnto God And cap. 9. ver 13.14 He sheweth the bloud of Christ to be of much more value aboue the sacrifices of the law to purge our consciences from dead workes to serue the liuing God A very profitable note And this here spoken is not referred vnto God as if that then vnder the lawe of a certaine weakenesse or want of power he were not able to purge or clense those thinges the which he saith that he will clense afterward neither yet doth it properly appertaine vnto the forgiuenes of sinnes the which euen at that time by God was performed vnto the godly For as vnto vs so likewise vnto those fathers euen before the comming of Christ God forgaue all their sinnes yet through him notwithstanding as he pardoneth all vnto vs for the self-same Christ 1. Ioh. 1. ver 9. Apocal. 13. ver 8. But this comparison pertaineth only vnto the sacraments of the fathers Whereunto this comparison pertaineth and our Sacraments and vnto the rites or ceremonies vnder which that benefit of God was then shewed vnto them and is nowe represented vnto vs. For vnto vs now through Baptisme and the Lordes supper the benefites of God and the forgiuenes of our sinnes yea euen all of them are more clearely and fully sealed then in the old time vnder the law The cause of these so great benefites of God toward his church Now the cause of this so great and enlarged a benefit of God toward vs is the dwelling and presence of God in his church And this dwelling is properly to be referred vnto Christ and vnto his incarnation or taking of flesh vpon him by the which hee dwelled among vs and liued visibly or to be seene in the middes of his church namely being God then manifest in the flesh as Iohn in his gospell speaketh hereof cap. 1. ver 14. saying The word
increasing of this nation the same described by the signe or token spoken of before Three benefites of God toward the Iewes So that this verse containeth these three benefites of God First that the Iewes are in such sort to be scattered and carried among other nations as the seede is sowne in the fieldes for hope of haruest 1. They shall be scattered among the heatheÌ„ to be preachers of the grace and glorie of God and not that they shall bee cast out into most lamentable bondage and banishment as they were before among the heathen Wherfore this thing sheweth the multiplying or increasing of this people that which otherwise might seeme most wofull namely to liue without the borders of their countrie that the same shall bee both profitable and glorious for the Iewes who by this meanes are sent forth to be as it were preachers of the glorie of God among the heathen that they might sowe the first seedes of the grace of God which was to be shewed toward them This scattering abrode of the Iewes as it were an heauenly sowing fell out after their returne fâ—â—m the captiuitie of Babylon Wherevpon both Acts. 2. and also 1. Pet. 1. and 1. Iam. ver 1. they are called Diaspora 2. They shal haue free libertie to serue God among other nations that is a scattering or sowing abrode The second benefite of God is That it shall come to passe that in those countries howbeit neuer so farre off they shall notwithstanding serue God they shall be suffered and also may freely retaine and godly vse the remembrance and calling vpon of God The which doth not alwayes appeare to haue been done and graunted vnto them in the captiuitie of Babylon So the Iewes euery where had their Synagogues by the permission or sufferance of the Magistrates when as before the time of Christ they were thus scattered among the heathen as may be gathered both by the Acts of the Apostles and also by the historie of Iosephus The third benefite That the same Iewes shall with their whole families both haue their being and dwelling among those nations in safetie and shall returne to Ierusalem 3. They theirs shall dwell in saftie among the heathen and may returne to Ierusalem when they will when they will both to sacrifice and also to dwell The which was not lawfull for them to do in the time of their captiuitie So then here by the way of matching together of contraries is a comparison made between the estate of the same Iewes when as they were in exile or banishment among the Babylonians and when as the Lord shall scatter them among the Gentiles as the preachers of his glory and fore-runners of his Gospell Others doe referre this vnto a mysticall or spirituall sence of the calling of the Iewes and Gentiles the which I confesse also to bee true but first these things ought thus to be vnderstood according vnto the letter as they also in very deede fell out and came to passe And the euent or falling out of the matter is the best interpretation of Prophesies Vers 10. I will bring them againe also out of the land of Aegypt and gather them out of Asshur and I will bring them into the land of Gilead and Lebanon and place shall not be founde for them A confirmation of the second promise made before touching the bringing backe of the Iewes from captiuitie A Confirmation of the second promise the which also is conteined before ver 8. For when as both naturall affection toward their brethren moued the Iewes which were returned to thinke of the Iewes their brethren being yet still exiles or in captiuitie among the Babylonians so also was that multiplying or increasing of the nation promised before after that God had gathered together and brought back againe those selfe same exiles and captiues God therefore promiseth that it shall come to passe that he will bring them back out of all nations whatsoeuer where they yet remaine in banishment or captiuitie either among the Egyptians whither they had fled after that the Temple was destroyed Ierem. 44. or among the Assyrians as the ten Tribes 2. King 17. And that it shall come to passe that they shall dwell againe also in those places in the which they were once placed by God to wit in Galaad and Lebanon which two places by the figure Synecdoche What the figure Synecdoche is see Amos cap. â— ver 21. are reckoned vp for the rest of the partes of the promised land Finallie that it shall come to passe that the same nation shall be so populous or full of people that there will not any more bee roome enough for them in the promised land and that therefore the Iewes as he said before ver 9. must be fayne to goe to dwell among other nations Accordingly hereunto doth Isai cap. 49. ver 20. prophesie of the great increase of the Church of God saying The children of thy barrennes shall say againe in thine eares The place is straite for me giue place to me that I may dwell And againe cap. 54. ver 1. Reioyce O barren that diddest not beare breake forth into ioye and reioyce thou that diddest not trauaile with childe for the desolate hath moe children then the married wife saith the Lord. Vers 11. And hee shall goe into the sea with affliction and shall smite the waues in the sea and all the depthes of the riuer shall drie vp and the pride of Asshur shall be cast down and the Scepter of Egypt shall depart away The answering of an obiection against their returne THis is the answering of an obiection that they should not despaire or be without hope of the returne of their brethren either for the hardnes of the waies and iourneyes or for the power of the kingdomes 1. The hardnes of the waies might seeme to be a let vnto them in the which they are exiles or captiues the which peraduenture would withstand or let them being willing to goe away All this shall be no let answereth the Lord. For as concerning the iourneyes and waies bee they neuer so hard and combersome they shall not let neither the sea nor the riuers nor the waues or floodes For the riuers shall drie vp be they neuer so deepe when they shall returne vnto Ierusalem this people returning shall passe the sea being so straite and gathered in as they did of olde in Egypt so that it may be gone through on foote Finallie the waues and flouds shall fall and being strooken as they were some times with the rod of Moses shall sinke downe So then in this place there is an allusion or resemblance vnto those miracles the which were wrought by God in the first deliuerance of the people that nothing should be any let vnto the people going vnto the place that was promised vnto them He therefore promiseth that the same help of God shall be readie for them when as