it to bee a weightie and great matter 2. God himselfe is the author of things at his commandement vttered by men Secondly that we should be assured that these things are spoken in the person and at the commandement of God himself albeit they be men that speake these things he addeth Thus sayth Iehouah or the Lord. Finally that his affection or loue toward Ierusalem that is to say the Church he describeth to bee very great For hereunto it appertaineth that he calleth it zeale 3. God his loue toward his Church exceeding great or ielousie yea and that great zeale or ielousie and for that he repeateth the same word againe tâ—â— which among the Hebrewes or Hebricians is a signification of 〈◊〉 highest degree Like as therefore the miseries of the Church 〈◊〉 great so also doth God comfort her with great protestation of his loue Vers 15. And am greatly angrie against the careles heathen for I was angrie but a little and they helped forward the affliction 2. What the good words of God are toward his Church in regard of others IN the second place is shewed what are those good words of God towards his Church namely the ouerthrowing or destroying of the enemies of his Church This second benefit therefore is promised vnto the godly and faithfull and doth containe a comfort for them not that the godlie are delighted with this destruction of meÌ„ simplie in it selfe and in that it is a destruction of men but in this consideration namely so farre foorth as they which are destroyed are the enemies of God And this destruction is described and confirmed by the cause going before to wit by the anger of God and the same most exceeding great and vehemeÌ„t or sore against them For the Prophet sayth that God is hot in anger yea and that great and earnest anger against these heathen which haue afflicted the Church of God The anger of God is the cause of the destruction and punishment of men Now the anger of God is both a most certaine messenger and cause also of the destruction and punishment that shall come vpon men against whom God is angrie The Prophet â—ddeth and calleth them quiet or careles heathen both to answer a secret obiection of theirs who complained that they alone were veâ—ed or grieued in the midst of the quiet of the whole world and also to take away from those selfe same heathen their vaine confidence or trust who because they were at that time quiet and at rest did not at all feare that these threatnings should come to passe and did sleepe and snort careleslie in this their peace neuerthelesse sayth the Lord notwithstanding they shall be destroyed and shall grieuously be afflicted or punished like as Isai 14. the like is threatned both to the King of Babel and also vnto the Philistines notwithstanding their securitie or fearing no dangers Last of all the Lord setteth down a reason of this his anger against those heathen that it may appeare both to be iust and also that all the godlie may the more certainly beleeue and bee perswaded that they shall bee punished And this reason is because that all of them were verie cruell against the people of God The reason why God is so angry with the heathen and afflicted or punished them 〈◊〉 a minde not to chastise them but to destroy them Therefore 〈◊〉 heathen executed these iudgements vpon the Church of God 〈◊〉 vnto the will of God For God would haue his people to be corrected and punished but a little and moderatly or with reasonable correction as God himselfe witnesseth of his chastising of his Church Ieremie 30. ver 11. when he sayth For I am with thee to saue thee though I vtterly destroy all the nations where I haue scattered thee yet will I not vtterly destroy thee but I will correct thee by iudgement and not vtterly cut thee off But these heathen purposed and intended plainly and vtterly to destroy and roote them out as God himselfe beareth record of the King of Assyria Isai 10. ver 7. saying But he thinketh not so neither doth his heart esteeme it so but he imagineth to destroy and to cut off not a fewe nations So likewise doth the King of Syria and the King of Israel determin against the King of Iudah Isai 7. ver 6. for there they say Let vs goe vp against Iudah and let vs waken them vp and make a breach therein for vs set a King in the midst thereof euen the sonne of Tabeal And therfore Psal 83. ver 4. the Church complaineth vnto God against such crueltie of her enemies and sayth They haue sayd come and let vs cut them off from being a nation and let the name of Israel be no were in remembrance But howsoeuer the enemies lay their platforme this promise of God towards those that are his remaineth vnremoueable My mercie will I not take from them for euer Psal 89. Vers 16. Therefore thus sayth the Lord I will returne vnto Ierusalem with tender mercie mine house shall be builded in it sayth the Lord of hosts and a line shall be stretched vpon Ierusalem THe third exposition and shewing what is ment by those good words The third exposition shewing what is ment by good words the which containeth two most large promises the one of the building againe of the Temple of God the other of the repayring of the citie Ierusalem And God addeth a reason of al these to wit his only mercie and the same also free for the which he hath had regard vnto Sion and will helpe his Church For God his returning is to shewe himselfe fauourable vnto vs. Vers 17. Crye yet and speake thus sayth the Lord of host my cities shall yet be broken with plentie the Lord shall yet comfort Zion and shall yet chuse Ierusalem The fourth exposition of the good words of God THe fourth exposition of the good words of God contâ—iniâ—◠〈◊〉 like maner two promises One of the rest of the cities of 〈◊〉 also not only to be builded but to be most full of people 〈…〉 of the plentie and store of good things of all sorts The other that these promises of God shall be ratified or established and perpetuall They shall be established because he that same God of hosts and most mightie doth command this selfe same thing openly to be affirmed and with great earnestnes and certaintie They shall bee perpetuall because God hath yet chosen Sion and doth yet comfort her least the election and fauour of God toward her by reason of the former miseries might seeme to haue ceased and to be broken off Nicham Bachar verbes of the present tense signifying the coÌ„tinuance of God his fauour as the feeling of the flesh wrongfully iudgeth in affliction or trouble For God vseth two words the which doe plainâ—e signifie that the course of God his fauour and good will shal be continued because of the present tense or
should come to passe that GOD would be with them which gaue them money Vers 12. Therefore shall Zion for your sake bee plowed as a fielde and Ierusalem shall be an heape and the mountaine of the house as the hie places of the forrest A threatning of a most grieuous punishmēt THe threatning of a most grieuous punishment against the Iewes for their former sinnes For not onely the houses of priuate persons but also the whole citie it selfe and that not euery citie whatsoeuer but that very same Sion and Ierusalem which vers 10. before they said they did build and not onely in that citie those partes and quarters in which prophane houses that is the houses of men are but that selfe same parte also wherein is builded the temple of God it selfe that is the holy house of God shall be vtterly ouerthrowen and destroyed so that in the ende it shall wholly be brought into rubbish and into woody and desert places and fit onely for wilde beasts All and singular which things doe declare that there was a great iudgement of God prepared against the Iewes See Ierem. 26. vers 18. where mention is made of this verse in these wordes Michai the Morashite prophesied in the dayes of Hezekiah king of Iudah and spake to all the people of Iudah saying Thus sayth the Lord of hostes Zion shall be plowed like a field and Ierusalem shall be an heape and the mountaine of the house shall be as the high places of the forrest CAP. 4. Vers 1. But in the last daies it shall come to passe that the mountaine of the house of the Lord shall be prepared in the toppe of the mountaines and it shall bee exalted aboue the hilles and people shall flowe vnto it AFter the denouncing of threatnings the Prophet addeth promises after the manner vsuall vnto al Prophets Promises vnto the elect But these promises appertayned and do appertaine onely vnto the godly and the elect or chosen and not generally vnto euery one the which in the congregatiō of the Church did professe themselues to be Christians or then the people of God For in Isaac only is the seede of the Church called neither are all they which are the seed of Abraham the Sons of Abraham as it is Rom. 9. vers 7. and partakers of these promises of God For those only which are indeed godly doe earnestly repent at the threatnings of God Now this promise was set down to lift vp or comfort the mindes of those godly ones And it is most cleere and notable for it contayneth a renuing and restoring both of the Temple and also the true worship of God far more excellent then it was in the former time lest that therfore because they heard before that it should be destroyed they might thinke that it should vtterly be ouerthrowen for euer Nay it shal be restored that more gloriously then it was Agg. 1. 2. For vnto this second temple shal the Gentiles which dwell most farre off come All which things no doubt are to be vnderstoode of the kingdome and Temple of Christ that is of the Church and worship the which hath bin restored by the preaching of the Gospel 1. Pet. 2. And hereof it is spoken Hebr. 10. ver 16. in these words This is the Testament that I will make vnto them After those dayes sayth the Lord I will put my lawes in their heart and in their mindes I will write them Three parts of this verse This verse hath three parts The first poynteth out the time wherein these things shall be done to wit after that both people shall haue been punished in such sort as was foretold 1. The time wherein these things shall come to passe and the Temple of God pulled downe That which first noteth the times of the captiuitie of Babylon Secondly those times wherein this Temple of Ierusalem was destroyed by Titus the sonne of Vespasian the Emperour For after that ouerthrow of the Temple especially the glorie of Christ and the power of the doctrine of the Gospell shined forth and the Gentiles were commonly called yea and came also vnto Christ and vnto the knowledge of the true God of the which manifestation and openly shewing of Christ as wel vnto the Gentiles as vnto the Iewes Paul 1. Tim. 3. ver 16. writeth And without controuersie great is the mysterie of godlines which is God is manifested in the flesh iustified in the spirit seene of Angels preached vnto the Gentiles beleeued on in the world and receiued vp in glorie And Colos 1. 2. The promise it selfe of the restoring building againe of the Temple worship of God The second part of this verse containeth the promise it selfe not only of the restoring of the Temple worship of God but of the building of it vp againe farre more gloriously then it was before The which thing Micheas setteth forth and describeth Metaphorically vnder the exalting or setting vp on high of the mountaine Sion on the which the Temple was builded he doth I say set out these things vnder these Metaphors vnto those men to wit as being such who were wont to looke vnto that earthly Temple and vnto that mountaine Sion So then this mountaine Sion shall in dignitie excell other mountaines and consequently shall be higher aboue them And therefore Dauid Psal 68. ver 16. speaketh of it thus As for this mountaine God delighteth to dwell in it yea the Lord will dwell in it for euer Isai 2. 3. The effects of the dignitie of the Temple The third part of this verse now sheweth the effects of this dignitie that is to say proueth it by the effects of the which one is rehearsed in this place to wit for that the Gentiles the which hated it before shall then by heapes flow vnto it 1. The Gentiles shall by heapes come vnto it and shal runne vnto it being moued with godlines of mind and reuerence towards that Temple Therefore this Temple shall now bee reuerenced and haunted of more then that first Temple was Wherefore it shall be of greater dignitie then that former And this is to be vnderstood of the spirituall Temple of God that is of the Gospell of Christ and of his Church gathered together by the Gospell Vers 2. Yea many nations shall come and say Come and let vs goe vp vnto the mountaine of the Lord and to the house of the God of Iaacob and he will teach vs his wayes and wee will walke in his paths for the law shall goe foorth of Sion and the word of the Lord from Ierusalem An amplification of this cōming of the Gentiles vnto the Temple of God AN amplification of this flowing and comming together of the Gentiles who before were turned away from the true worship of God and now desirous to learne it And it is taken both from the cheerefulnes of their minde and also from the multitude of them For many nations which
shall not be quenched Sophonias prophesied before the death of Iosias To conclude Sophonias prophesied before the death of Iosias namely after the purging of the Temple the holding of that famous Passeouer the which fell out after the 18. yeare of the reigne of Iosias 2. Chron. 34. ver 8. Vers 2. I will surely destroy all things from off the land sayth the Lord. The summe of this Sermon THe summe of the Sermon following to wit that God doth earnestly threaten destruction vnto the whole land of the Iewes that is vnto all both men and also other things the which are in it God therefore would haue first of all euen the very dullest 〈◊〉 this people to be roused vp with this thunderbold as it were and to awaken at his threatnings Vers 3. I will destroy man and beast I will destroy the foules of the heauen and the fishes of the sea and ruines shall be to the wicked and I will cut off man from of the land sayth the Lord. A making more plaine of the former verse A Making more plaine or rather a garnishing of the verse before whereby the Prophet by his members and parts expoundeth layeth open the former sentence namely that the iudgement of God shall be so horrible or fearful against this people that through the same iudgement both men and beasts and also the foules them selues shall perish Nay moreouer the wicked ones themselues which securely or carelesly despise God and which seeme that they cannot be touched by God shal fall into his nets and hands so that they also howsoeuer before they were thought to bee firme and stable are neuerthelesse to fall and bee drawne into the same destruction Vers 4. I will also stretch out mine hand vpon Iudah and vpon al the inhabitants of Ierusalem and I will cut off the remnant of Baal from this place and the name of the Chemarims with the priests The particular applying of the former threatnings THe applying of the threatnings generally set downe before vnto the Iewes according vnto the meaning of God For the Prophet denounceth or threatneth the former iudgements and menacings of God not onely vnto them all in generall but also particularly vnto the citizens and inhabitants of Ierusalem it selfe that is of the mother or chiefe citie The cause is added to wit their outragious idolatrie the which they had not a little set vp in the holie citie it selfe The cause of these threatned iudgemēts the which was especially dedicated and reserued vnto God for as much as in it after the example of prophane or heathen men and such as were notorious idolaters they had both their Baalims that is dead men and forged Idols and also their Chamarims that is the Chaplaines Keepers and Priests or Sacrificers of these Idols at Ierusalem Finally for that they readily most exactly or perfectly retained all those things the which wicked and heathen men had ordained for the worship of their Idols for that I say the citizens of Ierusalem obserued all these things the which other places of the Scriptures doe make more plaine being as it were an exposition vnto this verse For concerning these Chemarims and their office wee reade 2. King cap. 23. ver 5. That Iosiah put downe the Chemarims whom the Kings of Iudah had founded to burne incense in the hie places and in the cities of Iudah and about Ierusalem and also them that burnt incense vnto Baal to the Sunne and to the Moone and to the Planets and to all the host of heauen And for this purpose maketh that of Ieremie cap. 2. ver 20 where he casteth thē in the teeth that like an harlot they ranne about to commit spirituall fornication and whoredome vpon all hie hilles and vnder all greene trees And in the same chapter ver 28. more plainly when he sayth Where are the gods that thou hast made thee let them arise if they can helpe thee in the time of thy trouble for according vnto the number of thy cities are thy gods O Iudah See Ezech. 9. Vers 5. And them that worship the host of heauen vpon the house tops and them that worship and sweare by the Lord and sweare by Malcham The second kind of most wicked idolatrie THe second kinde of most wicked and most open idolatrie but yet most ancient and long since condemned the which was most vsuall among the Iewes notwithstanding by imitating or following of prophane or heathen nations to wit the seruing worshipping of the Starres and heauenly bodies as appeareth by the place of the Kings alleaged in the former verse and also Ieremie 44. ver 17. where the people answer the Prophet saying We will do whatsoeuer thing goeth out of our owne mouth as to burne incense vnto the Queene of heauen and to powre out drinke offrings vnto her as we haue done both we and our fathers our Kings and our Princes in the cities of Iudah and in the streetes of Ierusalem for then had we plentie of victuals and were well and felt none euill A third kind of idolatrie A third kind of idolatrie but more colourable is set downe in the ende of this verse whereby as if they worshipped the maiestie and power of the true God they did sweare by him but they ioyned other gods with him also by whose power and Godhead and name also they did commonly sweare The which honour notwithstanding is to be reserued vnto the alone true God Exod. 20. Ver. 6. And them that are turned backe from the Lord and those that haue not sought the Lord nor inquired for him A briefnes and shortnes of speech whereby he declareth in one word as it were in a certaine conclusion Briefenes the great vngodlines of the Iewes namelie that they had in such sort departed from GOD and from his worship that they did not so much as once thinke vpon repentance that is vpon restoring and calling back of the same againe Vers 7. Be still at the presence of the Lord God for the daie of the Lord is at hand for the Lord hath prepared a sacrifice and hath sanctified his guests Destruction threatned vnto the Iewes and also vnto Ierusalem it selfe LEast the Prophet might seeme to threaten these things onelie to feare them withal and not in earnest he sheweth that God hath fullie decreed to destroye the Iewes and also Ierusalem it selfe and that they in deed and truth shall shortlie feele the same namelie after the end of 30. yeares And here is partlie an Apostrophe or turning of speech of the Prophet speaking vnto the godlie and forbidding them to aske Apostrophe what it is see Amoscap 4. ver 4. Metaphora what it is see Amos cap 4. ver 12. or to doubt any further of that matter the which should immediatlie be in deed extant and in practise and partlie a Metaphor taken from holy feasts banquets the which sheweth that there shall be a
should turne vnto her So then it is taught that it shall come to passe that of the very Philistims themselues most worthie of punishment and destruction The wonderful conuersion of the Philistims described by the effectes The Ekronites shall haue as honorable a place in the Church of God as Araunah the Iebusite sometime had in the middest of Ierusalem who was honorablie accounted of by Dauid himselfe 2. Sam. 24. ve 18 and so following some remnants notwithstanding shall remaine the which shal come vnto God but yet of the onely fauour and endles mercie of God And the comfort is so much the greater vnto them both namely the Iewes that is the Church of God and the Philistims for that their most true and wonderfull and most manifest conuersion is described by the effectes For the remnants of them shall not onely bee consecrated vnto God but also among the Iewes themselues and the godly the Philistines shall be leaders of the way and guides vnto others vnto godlines in so much that the Ekronites who of al the rest of the Philistims in times past had lest traffick or familiaritie and acquaintance with the Iewes shall come to dwell afterwards in the middest of Israel and of the church as the Iebusites in the middest of Ierusalem 2. Sam. 24. so that they shall bee the beginning to worship God godly and holilie in the Church of God it selfe Vers 8. And I will campe about mine house against the armie against him that passeth by and against him that returneth and no oppressor shall come vpon them any more for now haue I seene with mine eyes Another comfort of the Church from the inward saftie peace of the same THe former comfort of the church was taken from the increase of the same because of the comming of strangers vnto it yea and that of those who before were most deadly enemies vnto it But this comfort now is from the inward saftie and quiet of the church Two partes of this verse the which she should hereafter inioye But this verse hath two things to wit first a description of this securitie or safetie of the church 1. A description of the saftie of the Church and secondly the cause of the same And first of all the description sheweth the defence the which the church shall haue at home to wit God himselfe pitching his tentes for his church as appeareth Psalm 34. For God promiseth that hee will watch for his temple against all sortes of enemies Psalm 121. and 124. that we should not thinke our saftie to come from our owne strength Secondly he sheweth the driuing away of forraine enemies so that there shall bee no hoast of enemies that shall set vpon the church Finallie that there shall be no violence or oppression in the people themselues one against another or wringing and vexing by those that shall rule ouer them But these things are especially to be vnderstood of the spirituall kingdome of Christ The cause of this so great a benefite 2. The cause of the same is the onely mercie of GOD toward his church who both seeth the afflictions thereof with his eyes Exod. 3. and also of his goodnes and bountie taketh pittie and compassion on her Psalm 68. ver 16. where the Psalmist faith that God deliteth to dwell in mount Zion that is in his church yea and that the Lord will dwell in it for euer And ver 21.22 he sheweth how that God will both destroy her enemies and also saue and deliuer her from all daungers in these words Surely God will wound the head of his enemies and the hairie pate of him that walketh in his sinnes The Lord hath said J will bring my people againe from Bashan I will bring them againe from the depthes of the Sea And therefore in consideration of this anger of God towards his enemies and loue and mercie toward his church hee cryeth out by way of admiration in the end of the Psalme O God thou art terrible out of thine holy places the God of Israel is he that giueth strength and power vnto the people praised be God Vers 9. Reioyce great lie O daughter Zion shout for ioye O daughter Ierusalem behold thy King commeth vnto thee he is iust and saued himselfe poore and riding vpon an asse and vpon a colt the fole of an asse A confirmation of the former comfort of the church conteining A Confirmation of the former comfort of the church taken from an encouragement of her or from an outward signe and token for when God doth encourage and allure vs hee doth confirme his promises vnto vs the reason whereof is addded As for the encouragement or exhorting of the Iewes An exhortation or stirring of her vp to ioy and reioycing it is vnto exceeding great and notable ioye and the which also God will haue to be most manifest or openlie knowne and not to be hidden and couered the which is signified by these wordes reioyce greatlie For the Church is commanded to crie out or to shoute with the voyce for a publike testimonie or witnes of her ioye But these wordes Daughter Zion and daughter Ierusalem are put for the whole people for to moue and stirre vp affection but the ioye of may dens is more acceptable and pleasant and therefore they are rather stirred vp and exhorted to reioyce then men Moreouer by the selfe same wordes the whole citie is allured vnto the same ioye of minde of the which citie there are two partes to wit Sion the which was the tower it selfe of the citie and the place where the Temple was builded and Ierusalem that is the other part of the citie 2 The cause of this ioy The cause of this so great ioye and gladnes is also most iust and euident to wit the manifest comming of her King that is to say her defendor and protector For the presence of Kings is a most safe defence vnto their people and cause of ioye if so be they be the true fathers of their people as the King is the which is described or set foorth in this place Such a king was Dauid vnto his people and so great a care had hee for their welfare and defence against their enemies and so great loue did they beare to him againe acknowledging their saftie to stand in his saftie and therefore will they not suffer him to goe forth with them vnto battell â—ut make answer vnto him offering so to doe as it is 2. Sam. 18. ver 3. Thou shalt not goe forth for if we flee away they will not regard vs neither will they passe for vs though halfe of vs were slaine but thou art now worth ten thousand of vs therefore now is it better that thou succour vs out of the citie And therefore Psalm 118. they signifie their exceeding great ioye the which they had conceiued for that God had placed him King in the stead of Saul ver 26. saying This is
sheweth how the Lord will cause that third part to be left and will preserue the same namely through the middest of afflictions or troubles In the which selfe same thing is contained a prophesie of the persecutions that should bee in the Church and a fore strengthening and confirming of the said Church that shee doe not faint in them Three partes of this verse or be troubled and disquieted with the so sorrowfull falling out of things But this verse hath three things First 1. A prophesie of the persecutions of the church a prophesie as I said of the afflictions which were to come which are signified by the name of fire Secondly the maner measure and order of the same namely they shall not consume the Church but shall purge it like as the fire purgeth gold and siluer from the drosse 2. What they shall worke in the same and trieth it Afflictions doe swallow vp the vngodly and doe deuoure them but they onely trie the good and make the elect of God more pure So Peter 1. Epist cap. 1. ver 7. Teacheth that many tentations fell out vnto the godly That the triall of their faith being much more precious then gold which perisheth though it be tried with fire might bee found vnto their prayse and honor and glorie at the comming of Christ. And GOD saith of his Church Isai 48. ver 10. Behold I haue fined thee but not as siluer I haue chosen thee in the fornace of affliction Whereby appeareth how profitable affliction is vnto the Church It is good that thou hast humbled mee and brought mee downe saith Dauid Psalm 119. ver 71. The third thing is what confirmation of faith shall growe by this affliction 3. What confirmation of faith shall growe by these afflictions namely that then the Church shall come neere vnto God and shall call vpon him and againe God himselfe shall more clearelie shew himselfe vnto her and shall heare her prayers and requestes Finallie he shall then giue more assured testimonies or witnesses vnto the Church her selfe of his couenant with his Church the which she shall acknowledge and follow and therefore shall answer GOD when he calleth her Wherefore the calling vpon God and the acknowledging of him as a father is greater and more certaine in the godly in the time of affliction then in the time of prosperitie because that in the happie successe of things we are wont to be secure or careles but in trouble wee shewe our selues more obedient vnto the holy Ghost drawing this fruite out of afflictions as it were light out of darkenes For albeit as it is Hebrewes 12. verse 11. no affliction bee pleasant for the present time but grieuous yet afterward it bringeth the quiet fruite of righteousnes vnto them which are thereby exercised CAP. 14. Vers 1. Behold the day of the Lord commeth and thy spoyle shall be diuided in the middest of thee The drift of this chapter THe drift of this chapter in a word is to shew what shall fall out vnto the Iewes and also vnto the citie Ierusalem it selfe after the times described in the former chapter And it is a double prophesie one of the destruction of the citie and not of the whole nation of the Iewes The which euent or issue as in order of time it was first fulfilled so also is it in this place first described or reported The second prophesie is of the enlarging and spreading abroad of the Church of God notwithstanding by that doctrine the which proceeded or came foorth of Sion or Ierusalem throughout the whole world toward the East and West And finallie vnto this last prophesie there are threatnings adioyned against those of what nation or countrie soeuer they be the which shall despise this same doctrine of God and the assemblie of the church the which by the same is to bee gathered But it might seeme a thing out of season that God should threaten the destruction of that citie which was not yet builded But the Lord would betimes admonish those that are his both of this selfe same thing and of those things which should come to passe vnto this people that the wicked might looke vnto themselues and repent and the good should not afterward be dismayed with the beholding of so great euils or miseries or should bee quailed or out of hope by meanes of the same Three partes of this verse Now this verse containeth three things First a rehearsall of the time and the same certaine the which is signified by the word day and also by this word behold for these words doe shew some certaine thing 1. The time of this prophesie albeit the very moment and instant of time be not in this place added and expressed And vnto the same purpose pertaineth this worde commeth Secondly 2. By whose decree this time shall come the prophet describeth him by whose decree and commandement this day or time shal come And he is Iehouah that is the true God the which is added that the godly should not thinke so great afflictions or troubles to fal out vnto themselues and vnto the church of God without the knowledge decree and wil of God Nay that daye is from the Lord it is the Lords day and commeth vnto him because that it is the day of the iust vengeance of God against the contemners or despisers of his name So euery where in other places is it called the day of the Lord. 3. What shall fall out vnto the Iewes and vnto the citie Ierusalem Thirdly he briefelie laieth downe the thing it selfe the which shal fal out vnto the Iewes and vnto the citie her selfe namely that it shal bee taken by the enemies and in such sort be brought vnder their power and that 〈◊〉 â—â—â—mies should freelie and boldlie roue and range in it being vanquished and ouercomne that they should diuide the spoyle thereof in the middest of it as they doe which doe not feare the power of them ouer whom they haue gotten the vpper hand And this most briefe prediction or foretelling dooth very manifestly conteine the winning of Ierusalem the which the verses following also doe confirme or approue and the same not after a common maner but such as should bee most lamentable nay the destruction it selfe of it For before this time the estate of the Iewes was very short and bare so that now if they would neuer so fame they should not be able to helpe that their head citie Now this destruction was exploited or atchieued by the Romanes Titus the sonne of Vespasian being their Captaine as appeareth by Iosephus and by the Roman Historie For it was in deed taken before by Pompeius but yet sustained no crueltie but it was vtterly ouerthrowne by Titus and the spoyles thereof were most frankelie then diuided in the middest of it Vers 2. For I will gather all nations against Ierusalem to battell and the citie shall be taken and the houses spoyled
and the women defiled and halfe of the citie shall goe into captiuitie and the residue of the people shall not be cut off from the citie The last destruction of Ierusalem here described Foure things here to be noted A More plaine laying opē of the taking of the city mētioned before whereby we are taught that in this place the last destruction of Ierusalem is described and not any such calamitie or miserie as fell out vnto it before vnder the Antiochi or Herod or Pompeius And this verse containeth foure things the which doe fullie iumpe and agree with the very falling out of the matter in the last taking of Ierusalem by Titus 1. The number of the enemies The first is the number of the enemies Out of euery nation there shall come an armie gathered against that citie God willing so to haue it the Romanes being their Captaines For God at that time was determined to execute against her his iust iudgements both because of other sinnes of the Iewes and most especially for the slaying therein of that same chiefe Shepheard and Author of life Christ his sonne Act. 2. ver 21.22.23 Act. 3. ver 15. In this first poynt therefore thus it came to passe For the armie and host of Vespasian was both exceeding great in number and also gathered together out of al nations of the world to wit both of people neere and also dwelling farre off Ioseph lib. 3. Belli Iudaic. cap. 1. 3. Secondly the calamitie or miserie of the Citie is here described 2. The miserie of the Citie It shall be taken the houses shall be spoyled the women shall be defiled It shall therefore suffer all most sharpe and cruell things the which cities that are taken and wonne are wont to feele and suffer See Iosephus 3. Their captiuitie li. 7. de Bel. Iudaic. from the 13. cap. vnto the 20. cap. The third the banishment or captiuitie of them that is both of those of Ierusalem and also of other Iewes and captiuitie is added Ioseph Ibid. cap. 17. Fourthly 4. The Iewes that are left though they dwell not at Ierusalem yet shall they dwell else where that for all this notwithstanding the Iewes shall not bee so vtterly destroyed that those which were left aliue should afterward dwell in no cities Nay they shall dwell in cities not at Ierusalem I graunt but euery where in other places of the earth That which the falling out of the matter proueth to be true euen at this day Vers 3. Then shall the Lord goe forth and fight * Or In the middest of those nations against those nations as when he fought in the day of battell A confirmation of the former prophesie taken A Confirmatiō of the former prophesie taken both frō the cause also frō the effectes the which in this place are so plainly reported that the matter it self may seem not only to be written but to be set before the view of the eyes to be painted forth vnto vs. And first of al the cause the reason 1. From the cause why so great calamity or miserie can be brought vpon a citie so well sensed and full of people as Ierusalem some time was is 2. From the effects vers 5.1 for that God himselfe will fight against it and will be in the middest of the campe of the enemies For so doe I interpret these wordes He shall fight bagojim that is among or in the middest of those nations gathered together against Ierusalem and he shall fight among them not as an enemie and aduersarie vnto those nations but as an helper God at that time shall forsake Ierusalem Wherefore I expound the hebrew letter Beth not for Gnal that is against but for for or betweene But here are two things contained First that it shall come to passe that then God who vntill that day had been the keeper of this nation and citie shall goe forth of the citie that is shall leaue his holy places temple and citie and hold it as giuen ouer and forsaken In fine shal get him vnto another place namely vnto the enemies besieging the citie See Ioseph He shall fight against it as a fellowe souldiar with their enemies lib. 7 Iudaic. bol cap. 12. The second is that it shall also come to passe that God being in the Campe of the enemies shall fight against the Iewes and Ierusalem as a fellow souldiar and companion of their enemies yea and God himselfe shall fight against the Iewes not lightlie but most earnestly and stoutely in such sort as he vseth for to doe when as he fighteth most eagerly in the hardest and forest battailes where it appeareth most manifestly that he is present and warreth as hee did for Gedeon for Dauid for Ezechias and oftentimes for others Vers 4. And his feete shall stand in that day vpon the mount of Oliues which is before Ierusalem on the East side and the mount of Oliues shall cleaue in the middest thereof toward the East and toward the West there shall be a very great valley and halfe of the mountaine shal remoue toward the North and halfe of the mountaine toward the South The figure Hypotyposis what this is see Amos cap. 8. ver 12. THe figure Hypotyposis or a most liuely setting out of the matter as it were in his colours whereby the place in the which God shall stand to fight against the Iewes is described and there is further shewed that such fortification as the citie hath planted about her by nature as it were strong holdes and fortes to defend her withall the same shall either be destroyed or serue for the munitions of their enemies that it may the more easilie be vnderstood that the same thing which the prophet hath threatned shall be brought to passe and that nothing shall stand against it or let it be it neuer so well framed either by nature or art for the defence and munition or strengthening of that citie But in this place also there are two things to be noted Two things to be noted First the place where the Lorde shall stand on the other side or ouer against the citie And it is the Mount Oliuet 1. Where God shall stand to fight against the Iewes which in the histories is commonly called Elaeon or Elaion This mountaine being seuered from the citie by a valley and the brooke Cedron and being onely sixe furlongs from it the Romanes did first of all take and did fortifie or strengthen it with most strong garrisons to restraine the out roades and issuings or breakings forth of the Iewes And doubtles as Iosephus teacheth who is a most notable interpreter of all this prophesie lib. 6. de Bello Iudaico cap. 3. the citie was greatly pressed and much annoyed from this mountaine and garrison Therefore looke in what place their Ancetours some fourtie yeares before tooke Christ and brought him vnto most cruell torments in the selfe
wrath of God against the people of Israel for the sinne of idolatrie he pronounced or declared health vnto the house of Iudah For the which it is shewed that Ezechias king of Iudah taking away the idols the which the former kings had halowed did purge and clense the Temple of the Lord. IOel the Lord God or Beginning vnto God or He was Gods Joel For this doth his name sound in an vncertaine signification AMos a people pulled away For his prophesie was vnto the people of Israel because it was now rent from the Lord Amos. and â—rued the golden calues or was pulled away from the kingdome of the stocke of Dauid NAhum a bud or a Comforter Nahum For he doth rebuke the citie for bloud and after the ouerthrow thereof he comforeth Sion saying Behold vpon the mountaines the feete of him that ringeth glad tidings and declareth peace ABacuk Embracing Abacuk because that either for this that he was beloued of the Lord he is called embracing or for that he â—ommeth into battell with God he hath the name embracing at is wrastling For none so boldly durst chalenge God vnto the disputing of his righteousnes namely why in the affaires of men of men 〈◊〉 of this world there was in things so great iniquitie MIcheas Micheas who is he This one that is left For he threatnâ— Samaria for the cause of Idols after that manner of 〈◊〉 which another saith Who is this that wrappeth vp sentences SOphonias is expounded Sophonias the glasse or secret of the Lord. Bâ— agreeth vnto the Prophets For they know the mysteries oâ—â— crets of the Lord. Whereupon it is said vnto Ezechiel I haue mâ— thee a Watchman or in Espiall ouer the house of Israel And in other place The Lord will not doe any thing vnlesse he reueale â—pen it vnto his seruants the Prophets ABdias Abdias The seruant of the Lord. For as Moses was the â—uant of the Lord and the Apostle the truant of Christâ—oâ—â— Prophet being sent an Embassadour vnto the Gentiles doth and preach such things as are beseeming the ministerie sent of a Prophet and thereupon he is called the seruant or the Lo IOnas expounded a Doue Ionas or sorrowing A doue for his â—owing when he was in the bellie of the Whale Sorrow either for the sorrow which he had for the saluation of the Nâ—vites or for the Iuie tree suddenly withering with whose shaâ— he was couered against the heate of the sunne He also as Iewes doe hold is Amathi the sonne of the widowe of Saraâ—whome Helias raised from death his mother saying vnto him terward Now I know that thou art a man of God and the woâ—â— of the Lord in thy mouth is true and for this cause the childe called Amathi For Amathi out of Hebrew into english signifâ—â— truth and of this that Helias spake the truth he which was raâ— was called the sonne of truth ZAcharias Zacharias The remembrance of the Lord. For the seuenâ— yeare of the destruction of the Temple beeing ended â—â—charias preaching the Lord remembred his people and by commandement of Darius the people of God returned the tie and the Temple is reedified or builded againe AGgeus in english Aggeus signifieth ioyfull and glad For he propfieth that the Temple destroyed must be built vp againe and after the sorow of their captiuitie preacheth the ioy of their return MAlachias is interpreted the Angel that is Malachias the Messenger of the Lord. For whatsoeuer he spake it was beleeued as if had beene commaunded from the Lord and therefore the Seuentie haue thus translated his name saying The taking vp of the word of the Lord vpon Israel by the hand of his Angel Now not onely a good man but also a wicked man may haue Prophesie For we finde that Saul the king did prophesie For he persecuted the holy one Dauid and beeing filled with the holy Ghost began to prophesie The ende of the Fore-notes THE WORLD FROM THE CREATION vntill the comming of Christ diuided into seuen ages and what Prophets of name flourished in euery one of them as more at large in the fore-notes appeareth The first age of the worlâ— from the creation vâ—to the flood containing 1656. yeares had these Prophets Adam Abel Enoch Noach The second age from the floud vntil the first calling of Abraham out of Vr of the Chaldees con aining 422. yeares had either none at all or els very fewe prophets knowne vnto vs out of the word of God except these may be couÌ„ted in that nuÌ„ber Sem Melchisedech The third age from the first calâ—ing of Abraham vnit the giuing of the Lawe by Motes in the desert of Sinai containing 430 yeares had these Prophets Abraham Isaach Iaacob Ioseph Aaron Miriam the prophetisse The fourth age from the giuing of the Law vntill the building of the Temple by Salomon containing 480. yeares bad thâ—se Prophets Ioshua Debora the Prophetisse Samuel Dauid Nathan Gad The sift age from the TeÌ„ple vnto the captiuitie of the ten tribes containing 294. yeares had Prophets almost innumerable but of name these Ahias Iadi Semeias Addo Azarias Hanani Iehu Elias Micheas 1. Elizeus Ionas Amos Oseas Esaias Micheas 2. The 6 age froÌ„ the captiuitie of the teÌ„ tribes till the times of the full captiuitie of Babylon is 133. yeares in this age flourished these Prophets whose names are recorded in the Scriptures Nahum Ieremie Ioel Olda the prophetisse Sophonias Abdias Habacuk Ezechiel The seuenth and last age from the captiuitie of Babylon vntill the birth of Christ containing 508. yeares had these Prophets whose names are written in the Bible Daniel Aggeus Zacharias Zacharias father of Iohn Baptist Simeon Malachias Anna the prophetisse A COMMENTArie of Lambertus Danaeus vpon the Prophet Ioel. CHAP. I. THE drift and ende of this Prophet Two ends of this Prophet is two fold the one proper and peculiar vnto this Prophet in a manner 1 Proper and peculiar namely to teach with howe great aptnesse to learne and with how readie obedience we ought to obey God when he calleth and how that vnto this matter we are not to take to counsell neither flesh nor bloud as Paul speaketh Galat. 1. ver 15 16. saying of himselfe But when it pleased God which had separated me from my mothers wombe and called me by his grace to reueale his sonne in me that I should preach him among the Gentiles immediatly I communed not with flesh and bloud neither ought we to be troubled about the euent or issue of this our trauaile and ministerie or seruice to be done Act. 26. ver 19. Wherefore king Aâ—rippa I was not disohedient vnto the heauenly vision 1. Pet. cap. 5. â—er 2. Feede ye the flocke of God so much as in you lieth saith the Spirit of God Of the which places the first in like cases requireth our obedience and the latter our vtmost endeuour and diligence For there is a
say your enemies shall bee at hand among you and shall presse and vexe you euery where and on euery side And both the equitie and the grieuousnesse and greatnesse of the iudgements of God doth herein also appeare that like as the Israelites haue vsed violence and been couetous so shall their strength also bee broken by their enemies that either they shall not be able to stand before them or if they stand before them they shall be slaine Moreouer their palaces the which were the receiuers of their robberies vniustly made by them and were their caues and dennes shall be robbed and spoyled by their selfe same enemies so that their punishment may be in euery condition fitting and agreeing with their sinne Vers 12. Thus sayth the Lord As the shepheard taketh out of the mouth of the lyon two legges or a piece of an eare so shall the children of Israel be taken out that dwell in Samaria in the corner of a bed and in Damascus as in a couch An amplification of the former punishment AN amplification of the punishment described before taken from the lamentable euent or falling out of things namely for that very fewe and scarse none at all shall remaine out of that destruction or be deliuered that is very fewe shall escape And that which followeth the Prophet doth set down vnder two similitudes taken from a shepheard with great difficultie and daunger pulling some little piece or part of his sheepe or other cattell out of the iawes of the lyon This therfore that here is added hath in it a great force and stirring vp of affection when he sheweth that there shall not many of those which dwell and liue delicatly and deintily in Scimron or Samaria it selfe that same braue and gorgeous citie deliuer and withdraw themselues out of this so great miserie and destruction A description of the riotous and deintie life of the Israelites in Samaria And this their nice and deintie life is described by their beds and couches of their houses vpon the which these daily lye rest themselues by reason of their wantonnesse and delicacie and excessiue pleasures and tendernes of liuing These then of whom he here speaketh are the rich and mightie ones who liue deliciouslie whose condition in such kinde of calamities and miseries will therefore bee the harder and their estate the more bitter for that they haue little been acquainted with such manner of vsage The Prophet therefore by this kinde of speaking doth as I haue sayd moue affection that he may at last stirre and rouse them vpto thinke on the matter Vers 13. Heare and testifie in the house of Iaacob sayth the Lord God the God of hoasts The seconde part of the iudgements of God against the Israelites ANother part of the iudgements of God against the Israelites and that declared and vttered in this place with great contestation or calling of God to witnesse For the former parte recited before shewed what should happen or fall out vnto the men themselues this latter part declareth what shall betide the countrey it selfe and otherthings which were in the countrey of the Israelites And this verse containeth two things and the same yet appertaining and ayming to all one marke namely to moue the Israelites with the feare of this punishment and to shew the certaine euent or issue and falling out of these threatnings except they repent The first contestation therefore or calling to witnesse of GOD threatning these iudgements against the Israelites 1. The Iewes are called as witnesses of the threatnings of GOD against the Israelites and to what end is made before the Iewes a people neere vnto the Israelites and their brethren by nature For God will haue these his threatnings against the Israelites to be declared vnto the lewes and that the Iewes be taken for witnesses of them so threatned that they may afterwards testifie and acknowledge the notorious and desperate hardnesse and stubbornnesse of the Israelites their brethren in contemning or despising the iudgements of God and on the other side the great care and most louing minde of God who so earnestly and timely did before hand giue warning of these things vnto the Israelites And that therfore God be iustified in his iudgments and men abide and remaine guilty as Dauid in his owne cause witnesseth of GOD Psal 51. ver 4. saying Against thee against thee onely haue I sinned and done euill in thy sight that thou maist be iust when thou speakest and pure when thou iudgest And so by this meanes the Israelites are made vnexcusable Therefore they shall know that these threatnings are not cast forth in vaine or that words are not vttered at all aduenture by the Prophet when as the Iewes their neighbours are called as witnesses of the fulfilling of them who themselues also by this meanes are by the way moued vnto repentance by the example of the Israelites 2 The titles of God heaped vp in this place together and what we are therby to learn Secondly in this verse is to be noted the heap of words and titles by the which appeareth that these things are threatned by almighty God and not by Amos a mortall man and a Neat-heard onely that they may be beleeued as most certainely to come to passe vnlesse the Israelites doe change their life For hereunto appertayneth this which the Prophet affirmeth that this which he vttereth is the saying of Iehouah and the same the Lord and God of hosts all which things doe auouch the authority and rule of God and do teach that there is in him power to performe and bring the same to passe Vers 14. Surely in the day that I shall visit the transgressions of Israel vpon him I will also visit the Altars of Beth-el and the hornes of the Altar shall be broken off and fall to the ground A descriptiō of the second part of Gods iudgemēts the which hath two parts A Description of the second part of the iudgements of God or punishment against the Israelites the which consisteth of two parts The first containeth the destruction of all their holy places that is of those places in the which because of their religions and Idolatries 1 The ouerthrow of their holy places they did put considence or trust And these places are signified vnder the name of Beth-el because they had placed the chiefe exercises of their Idolatry in the townes or cities of Dan and Beth-el God therefore in this place doth pull downe and take from them those things which they held as religious and holy and inuiolable or such as could not be broken and should remaine for euer because of their religiousnes and the which they did oppose or set against the threatnings of God as a most safe and sure buckler or shield whereunder they might hide themselues For all their holy places shall be ouerthrowne their altars shall be clouen in sunder and the hornes of their altars the which are
then in these and the like kinde of speeches doth not incourage men vnto sinne nor is delighted with those that sinne For God is not a God that loueth wickednes neither shall euil dwell with him Psal 5. ver 4. but he dealeth after this manner with desperate persons that he which is filthy may be more filthy Apoc. 22. ver 11. and that they may be made altogether vnexcusable In this verse there are three things to be considered 3. Things to be noted First the place it selfe where they did so grieuously sinne namely Beth-el and Gilgal Osee 4. ver 15. Though thou Israel play the harlot 1 The place yet let not Iudah sinne Come ye not vnto Gilgal neither goe ye vp to Bethauen nor sweare the Lord liueth These places Ieroboam had chosen out for Idolatrie in the south partes of Iewry 2 The ordinary sacrifices of that place Secondly the ordinary sacrifices the which were done there the which are heâ—â—â— called Transgression that is a notorious and heynous sinne aâ—â— therefore the more sacrifices that were made by them so much the more did these Israelites sinne and heape vp their iniquities vpon their owne heads The reason is because that this seruice was 〈◊〉 will-worship as in the next verse following and ordayned by mâ—â— not commanded by God nor allowed of him which kinde of seruice and worship God doth hate For so God speaketh of the sacrifices of the Iewes Ierem. 7. ver 22. I spake not vnto your fathers 〈◊〉 commanded them when I brought them out of the Land of Egypt concerning burnt offerings and sacrifices And Paul Coloss 2. vers 22. teacheth that such kinde of traditions all perish with the vsing and are after the commaundements and doctrines of men 3 The corruption of a notable part of God his worship Thirdly there is in this verse noted a corruption of a notable parte of the worship of GOD made by the Israelites and so consequently their most filthie superstition is in like manner noted whileâ—â— that euery three yeare they lay aside their tithes for the maintenance of those their Idolatrous seruices and the finding of them that labour about them as their Priestes c. in such sorte as God commaunded it to bee done for the maintenance of the Leuites that is for the nourishing of the maintayners and workemen about his true worship and seruice For so were the Israelites commaunded to laie vp theyr three yeares tithes for the mayntenance of the Leuites and for such other like vses Deut. 14 ver 28. At the end of three yeare saith Moses thou shalt bring forth all the tithes of thine increase of the same yeare and laie it vp within thy gates Then the Leuite shall come because he hath no parte nor inheritance with thee and the straunger and the fatherles and the widow whâ—â—â— are within thy gates and shal eate and be filled that the Lord thy Gâ—â— may blesse thee in all the worke of thine hand which thou doest And for this cause doth GOD by the Prophet Malachias cap. 3. ver 10. command the people to doe the like promising a blessing therunto Bring ye saith God all the tithes into the storehouse that then may be meate in mine house he meaneth for such vses as were appointed in the place of Deutronomie before cited proue me noâ— herewith saith the Lord of hostes if I will not open the windowes of heauen vnto you and powre you out a blessing without measure Vers 5. And offer at thankesgiuing of leauen publish and proclaime the free offerings for this liketh you O ye children of Israel sayth the Lord. Two other kinds of superstition and idolatrie of the Israelites THe Prophet reckoneth vp two other kinds of their superstition and idolatrie The one for that the Israelites offered peace-offerings vnto their Idols in Beth-el after the imitation or example of the true sacrifices of God whereof reade Leuit. cap. 6. from the beginning vnto the end of the seuenth verse 1. Their peace offerings But this in these Israelites was but an apish imitation without faith the commandement of God and true end of the same and therefore it was meere blasphemie The other for that they also made vowes and free will offerings 2. Their vowes and free will offerings after the imitation of the true worship of God and called vpon their gods with a most high voyce The which although they seeme to be done after the imitation or following or true godlines yet for as much as they were done in the honor of those vnto whoÌ„ they were done in that place and of those by whom they were done and for that end they are meere idolatrie and will worship and therefore are called in this place the deuices and inuentions of men and not the precepts or commandements of God or the seruice and worship of God And that we may be throughly resolued or perswaded that this is so there is added That the Lord hath so sayd and pronounced So then an apish imitation of the true worship of God is not in deed and truth the true worship of God Vers 6. And therefore haue I giuen you cleannes of teeth in all your cities and scarcenes of bread in all your places yet haue ye not returned vnto me sayth the Lord. The stubborne continuance of the Israelites in their sinne and the sundry punishment for the same AFter the setting downe of the outragiousnesse of the idolatrie of the Israelites he describeth their obstinacie or stubborne continuance in the same the which appeareth hereby for that they could not bâ— any afflictions or punishments be drawne from the same and be turned to worship and serue the true God Now then in this verse and certaine others that followe are reckoned vp sundrie their afflictions or punishments among the which the first and the same very great is famin 1. Famin. the which in this verse is mentioned and well knowne by the storie 1 King cap. 17. where you may reade of that same most notable famin in the dayes of Elias the which continued by the space of three yeares and an halfe at the least And 2. King cap. 4. mention is likewise made of another famin in the dayes of Elizeus Vers 7. And also I haue withholden the raine from you when there were yet three moneths to the haruest and I caused it to raâ—â— vpon one citie and haue not caused it to raine vpon another oâ—â— piece was rained vpon and the piece whereupon it rained not â—â—thered Vers 8. So two or three cities wandred vnto one citie to drinke wateâ— but they were not satisfied yet haue ye not returned vnto me sâ—â—â— the Lord. THe second punishment is Drought or drines 2. Drought altogether miraculous and wonderfull that it might euidently appeare that the same was sent of God being wroth against them For it rained 〈◊〉 some cities and in other some it rained not Moreouer there waâ—
knew to be God yea and peculiarly your God you haue cast away notwithstanding and in my roome haue placed others that is to say those same most vaine idols Vers 27. Therefore will I cause you to goe into captiuitie beyond Damascus saith the Lord whose name is the God of hostes A Commination A Commination or threatning the which is set downe by way of a conclusion that except they repent it will so come to passe that God will carrie them into captiuitie and that into farre countries and into great miserie that is beyond Damascus in the Caspian mountaines and among fierce cruell and vnpleasant nations This place doth Steuen also in the Actes cap. 7. vers 43. alleage against the Iewes and telleth them that for their many idolatries God threatned captiuitie vnto their fathers saying Therefore I will carrie you away beyond Babylon This threatning least these Israelites might thinke that they were both mocked and dallied withall or that they could auoide it doth God confirme by his power and the same infinite or endles For he the very same who threatneth these things is the God of hostes and hath authoritie and mere and absolute soueraigntie ouer all things the which hee exerciseth and vseth according to his owne pleasure Therefore nothing can withstand him CAP. 6. Vers 1. Wo to them that are at ease in Zion and trust in the mountaine of Samaria which were famous at the beginning of the nations and the house of Israel came to them This Sermon also doth peculiarly belong vnto the Israelites The opinion of most Interpreters touching this Sermon THis sermoÌ„ following like as al those before is properly directed vnto the kingdome of Israel albeit that in the beginning of thâ—â— Chapter mention be made of Zion and in the 8. verse of Iacob Which thing hath brought all the interpreters for the most part to this point that they would haue in this place both the kingdome of Iudah and also the kingdome of Israel to be reprehended or reproued and to be ioyned together But by the whole chapter it appeareth otherwise namely that these things doe especially appertaine vnto the kingdome of Israel onely vnto the which Amos was sent peculiarly for notwithstanding that there be mention made of Sion and of Iacob this is not simplie for it selfe Why mention is here made of Sion and Iacob if this Sermon appertaine not vnto Iudah but in another respect and for another purpose and for the confirmation of that reprehension which is here made concerning the Israelites For this cause is it I say why mention is here made of Sion and Iacob as it shall anon appeare by the exposition it felfe Moreouer as 〈◊〉 the chapter before going he reproued both the Nobles and also the Iudges or Magistrates of this kingdome of Israel did threâ—ten vnto them most heauie iudgements of God so in this hee first generally rebuketh the people themselues then afterwards those who among the people were of the wealthier sort the more mightie and richer and therefore the more insolent or proud against others God therefore among them was most grieuouslie offendeâ— by all sortes and degrees of men Three partes of this verse Now this verse hath three partes First a curse and the same doth the Prophet threaten from God himselfe For this is the proper signification of the word Hoi among the Hebrewes 1. A curse and of Vâ— among the Latines and ouai among the Greekes and in English Wo that it betokeneth threatnings not from men but froâ— God that is vttered from heauen And thus it is taken 1. Sam. cap. 4 vers 7.8 in these wordes Then the Philistines were afraide aâ—â— said God is come into the hoste therefore said they Woe vnto vs fâ— it hath not been so heretofore Wo vnto vs who shall deliuer vs out of the hand of these mightie gods These are the gods that smote the Egyptians with al the plagues in the wildernes And Isa cap. 1. ver 4. Wo finfull nation c. And Mat. 23. ver 13. Woe be vnto you Scribes and Pharises hypocrites c. And in many other the verses there following And Apocal. 8. vers 13. Wo wo to the inhabitants of the earth c. 2. To whom this curse is threatned The second part of this verse sheweth vnto whom he denounceth or to those that were subiect vnto the kingdome of Israel And these he describeth or setteth out by their sinne or qualitie in these words Which trust in the mountaine of Samaria For this was the chiefe cause of their securitie or carelesnes why they despised the iudgements of GOD because they iudged Samaria the chiefe citie of that kingdome to be inuicible or vnwonable For it was most hardly besieged by the King of Syria 2. King cap. 6. ver 24. c. Yet was it not wonne nor taken cap. 7. ver 6.7 And they supposed the power of the kingdome and their king also by whome they iudged that they should be well inough defended against all enemies to be vnconquerable Whereupon there was in them not only a certaine confidence or trust in the mountaine and citie of Samaria but also such a trust that they did wholly rest and stay therein as in a defence that could not be wonne And therefore they slept soundly and without all feare against enemies and the threatnings of God For such a kinde of securitie or carelesnes doth the Hebrew word Schaan betoken And that the citie Samaria was the head citie of that kingdome and seated or built vpon a Mountaine appeareth 1. King cap. 16. vers 24. in these wordes And he to wit Omri King of Israel bought the mountaine Samaria of one Shemer for two talents of siluer and built in the mountaine and called the name of the citie which he built after the name of Shemer Lord of the mountaine Samaria The third part of this verse 3. With what reasons he confirmeth his threatning 1. Reason teacheth with what examples and reasons the Prophet confirmeth this his threatning against these secure or careles Israelites And hee confirmeth it by two the first whereof is taken from their neighbours at home to wit in this verse from the kingdome of Iudah and men that were subiect thereunto who were both the people of God and had also themselues an head citie and a mountaine wherein they trusted 2. Reason The second reason and example is taken from strangers and those of other countries in the verses following Therefore mention is made but by occasion of Sion and of those that trust in it that is of the Iewes or of Iacob to wit that the Prophet might take from the Israelites that securitie or carelesnes 〈◊〉 might confirme his threatnings against them by an home exaâ—ple and such one as was neere vnto them Moreouer this reason was of very great weight For it is 〈◊〉 not only from the like or from the equall but also from the greâ—â— to
Bounteousnes or Charitie towards our neighbour and the summe of the first table is the true knowledge and vnderstanding of God There is a like place vnto this 1. Sam. 15. ver 22. Where Samuel saith vnto Saul Hath the Lord as great pleasure in burnt offerings and sacrifices as when the voyce of the Lord is obeyed Behold to obey is better then sacrifice and to hearken is better then the fat of Rammes And Matth. 9. ver 13. and 12. ver 7. this selfesame place of Oseas is alleadged by Christ against the Scribes and Pharises And Mic. 6. ver 8. against those that trust vnto the multitude of their sacrifices the Prophet speaketh thus He hath shewed thee O man what is good and what the Lord requireth of thee surely to doe iustly and to loue mercie and to humble thy selfe to walke with thy God And Paul Rom. 13. ver 8. willeth them saying Owe nothing to any man but to loue one another for he that loueth another hath fulfilled the law See Paul Rom. 13. Vers 7. But they like men haue transgressed the couenant there haue they trespassed against me An antithesis or setting down the contrarie vnto that which went before AN Antithesis or setting downe the contrarie vnto that which went before wherby God sheweth and opposeth or matcheth the stubborne and most shamefull disobedience of the Israelites against his diligence in prescribing or setting down of holie and honest things vnto them For this all care and doctrine of GOD in teaching of them did them no good at all nay they stoutly despised it and treacherously brake the couenant of God There is a like place and setting downe of the contrarie vnto that which God required at their hands Psal 81. ver 10 11. expressed in these words I am the Lord thy God which brought thee out of the Land of Egypt open thy mouth wide and I will fill it But my people would not heare my voyce and Israel would none of me and so forth 1. The contempt of God This verse containeth two things One to wit the contempt it selfe of God and his couenant shewed by the Israelites The other the maner or the amplification of this contempt 2. The maner of the same As touching the contempt these men transgressed the law of GOD whereof hath been spoken before And this his law hath God set downe made as the marke and rule of all our actions without or beyond the cōpasse whereof if any man raunge he no doubt goeth awrie and out of the way Furthermore he calleth this law a Couenant because that by the comming in of this law God and the people conditioned and couenanted to and fro or each with other touching a certaine mutuall and perpetuall priuiledge and couenant betweene themselues Exod. 20. Deut. 6. Rom. 9. ver 4. Ephe. 2. ver 12. And the people for their part couenanted to obey God and God for his part conditioned to shewe himselfe a father of this people by how much the more shamefull on their behalfe the breach of his law appeareth for to be The amplification of this contempt is herein for that the Israelites are sayd first to haue transgressed and despised this couenant of God so contemptuously and reachelously as if this couenant of God had been the couenant and condition of some vaine and mortall baggage fellow or some weake person of no request regard Secondly there is added that they did this selfe same thing treacherously and against their expresse promise and faith giuen vnto God Bagedu For so doth the Hebrew word signifie And therefore this sinne and rebellion is the greater Vers 8. Gilead is a citie of them that worke iniquitie and is polluted with bloud A confirmation of the antithesis or contrarietie set downe before A Confirmation of the Antithesis or contrarietie taken from the examples of hainous sinnes in all degrees and orders of men And first of all of the crueltie ranging euery where and being committed of thē and among them and reigning euen in whole townes and cities Galaad a shop and storehouse of all wickednes and crueltie For that of Gilead or Galaad was knowne to euery bodie For that countrie was at that time the shop and house of all iniquitie and crueltie Therefore I take Galaad for the countrie it selfe in the which at that time euery citie was full of bloud and wickednesse for want of punishment And for this cause was that countrie afterward first punished by God most sharply and also by infidels as when it was first taken by Pul King of the Assyrians 1. Chro. 5. ver 26. Further the townes and cities of this countrie are called townes of them that worke iniquitie townes flowing and defiled with bloud finally townes in which the print and footing of cruell persons is set so deeply that they cannot be blotted or wiped out The which kind of speaking carrieth a great vehemencie and force and painteth out the most shamefull and most cruell maners of the inhabitants or dwellers in that countrie And therefore the Prophet Dauid Psal 55. ver 9 10 11. doth after such like maner describe the wickednesse of Saul and of the inhabitants of Ierusalem when he prayeth vnto God against their crueltie and subtiltie after this wise Destroy O Lord and diuide their tongues for I haue seene crueltie and strife in the citie Day and night they goe about it vpon the walles thereof both iniquitie and mischiefe are in the midst of it Wickednesse is in the midst thereof deceipt and guile depart not from her streetes Vers 9. And as theeues waite for a man so the companie of priests murther in the way by consent for they worke mischiefe A laying out of the matter more plainly A Laying out of the matter more plainly For he sheweth by what meanes men grew there to be so wicked and became to bee so cruell and that not one sort of them alone but all the degrees of this people And first of all their priests whom he teacheth secretly to haue agreed vpon to haue made meetings within themselues to slay and spoyle men and looke what mischiefe soeuer they had once conceiued in their minde that same did they in the end lewdly put in proofe and practise A double accusation of the priests Wherefore there is here contained a double accusation of the priests The one of their wicked meeting together to spoyle men vnder the pretence of godlinesse and sacrifices That which one or two of thē alone doth not 1. They agree to spoyle men vnder a shewe of godlines but their whole order with one consent as if they were certaine cōpanies of theeues besetting the passages and high wayes sides After which sort Dauid setteth out the qualities and conditions of the oppressor and cruell man Psalm 10. ver 8. in these words He lieth in waite in the villages in the secret places doth he murther the innocent his eyes are
bent against the poore Whereupon the societie confederacie or fellowship of these priests is here called and compared vnto companies of theeues that lye in waite for trauailers and passers by 2. They put their counsels and deuises in execution and practise The other accusation of the priests is That whatsoeuer they deuised and thought within themselues wickedly and vngodly the same doe they subtillie and craftilie put in execution and practise In the first accusation therefore the crueltie and craftinesse of the priests is described In the second their desperate lewdnes and wickednes Both these flatly agreeth with the popish sacrificing Masse priests and may be fitted against them most truely and let vs take heed that it may not be so iustly against vs also Vers 10. I haue seene villenie in the house of Israel there is the whordome of Ephraim Israel is defiled The life of the Princes and of the people IN the second place he reckoneth vp the life of the Princes and rulers of the people of Israel In the third of the whole people mutuall and perpetuall priuiledge and couenant betweene themselues Exod. 20. Deut. 6. Rom. 9. ver 4. Ephe. 2. ver 12. And the people for their part couenanted to obey God and God for his part conditioned to shewe himselfe a father of this people by how much the more shamefull on their behalfe the breach of his law appeareth for to be The amplification of this contempt is herein for that the Israelites are sayd first to haue transgressed and despised this couenant of God so contemptuously and reachelously as if this couenant of God had been the couenant and condition of some vaine and mortall baggage fellow or some weake person of no request regard Secondly there is added that they did this selfe same thing treacherously and against their expresse promise and faith giuen vnto God Bagedu For so doth the Hebrew word signifie And therefore this sinne and rebellion is the greater Vers 8. Gilead is a citie of them that worke iniquitie and is polluted with bloud A confirmation of the antithesis or contrarietie set downe before A Confirmation of the Antithesis or contrarietie taken from the examples of hainous sinnes in all degrees and orders of men And first of all of the crueltie ranging euery where and being committed of thē and among them and reigning euen in whole townes and cities For that of Gilead or Galaad was knowne to euery bodie For that countrie was at that time the shop Galaad a shop and storehouse of all wickednes and crueltie and house of all iniquitie and crueltie Therefore I take Galaad for the countrie it selfe in the which at that time euery citie was full of bloud and wickednesse for want of punishment And for this cause was that countrie afterward first punished by God most sharply and also by infidels as when it was first taken by Pul King of the Assyrians 1. Chro. 5. ver 26. Further the townes and cities of this countrie are called townes of them that worke iniquitie townes flowing and defiled with bloud finally townes in which the print and footing of cruell persons is set so deeply that they cannot be blotted or wiped out The which kind of speaking carrieth a great vehemencie and force and painteth out the most shamefull and most cruell maners of the inhabitants or dwellers in that countrie And therefore the Prophet Dauid Psal 55. ver 9 10 11. doth after such like maner describe the wickednesse of Saul and of the inhabitants of Ierusalem when he prayeth vnto God against their crueltie and subtiltie after this wise Destroy O Lord and diuide their tongues for I haue seene crueltie and strife in the citie Day and night they goe about it vpon the walles thereof both iniquitie and mischiefe are in the midst of it Wickednesse is in the midst thereof deceipt and guile depart not from her streetes Vers 9. And as theeues waite for a man so the companie of priests murther in the way by consent for they worke mischiefe A laying out of the matter more plainly A Laying out of the matter more plainly For he sheweth by what meanes men grew there to be so wicked and became to bee so cruell and that not one sort of them alone but all the degrees of this people And first of all their priests whom he teacheth secretly to haue agreed vpon to haue made meetings within themselues to slay and spoyle men and looke what mischiefe soeuer they had once conceiued in their minde that same did they in the end lewdly put in proofe and practise A double accusation of the priests Wherefore there is here contained a double accusation of the priests The one of their wicked meeting together to spoyle men vnder the pretence of godlinesse and sacrifices That which one or two of thē alone doth not 1. They agree to spoyle men vnder a shewe of godlines but their whole order with one consent as if they were certaine cōpanies of theeues besetting the passages and high wayes sides After which sort Dauid setteth out the qualities and conditions of the oppressor and cruell man Psalm 10. ver 8. in these words He lieth in waite in the villages in the secret places doth he murther the innocent his eyes are bent against the poore Whereupon the societie confederacie or fellowship of these priests is here called and compared vnto companies of theeues that lye in waite for trauailers and passers by 2. They put their counsels and deuises in execution and practise The other accusation of the priests is That whatsoeuer they deuised and thought within themselues wickedly and vngodly the same doe they subtillie and craftilie put in execution and practise In the first accusation therefore the crueltie and craftinesse of the priests is described In the second their desperate lewdnes and wickednes Both these flatly agreeth with the popish sacrificing Masse priests and may be sitted against them most truely and let vs take heed that it may not be so iustly against vs also Vers 10. I haue seene villenie in the house of Israel there is the whordome of Ephraim Israel is defiled The life of the Princes and of the people IN the second place he reckoneth vp the life of the Princes and rulers of the people of Israel In the third of the whole people that as I haue sayd all the degrees and estates of that kingdome may bee held guiltie before God and therefore there is here also contained a most euident confirmation and proofe of the accusation of the Israelites the which was begun before as in the former verses to wit 8. and 9. So then the Princes are accused of whoredome And these are vnderstood questionles vnder the name of the house of Israel and Ephraim as I haue sayd before cap. 5. ver 1. But this whoredome is called an horrible matter and a villanie and notorious offence to the end that in this
behalfe and therefore liue holilie and iustly The descriptiō of their miserie containeth soure things but the description of this miserie seemoth to containe these foure things First the assault breaking in of their enemies vpon thē For their enemies are said that they shall be breakers vp 1 The breaking in of their enemies for they shal not vse the Israelites whom they shall take gently and courteously but sharpely they shall handle them hardly and cruelly and shall leade them away as those sometimes leade a way vnto their quarries and mine pits such as were condemned to digge mettals For the enemies as they goe shall breake vp all things before the Israelites to shew the furiousnes of their mindes and their anger against them the which is a most miserable thing vnto them that are nowe captiues 2 They shall goe before thē and leade them through the midst of the ruines of their cities and bringeth great trembling and feare Secondly these enemies are sayd that they shall march or goe before the Israelites and lead them through the middest of the ruine of their cities to wit in despight and contempt and to increase and adde sorrow vnto them afflicted or troubled already Therfore both the enemies thēselues shall passe through the gates of the cities cast downe and broken by them and also shall leade the captiue Israelites in spite of their teeth by the rubbish of them miserable and lamentable to behold This may be the first sense or meaning or also that the multitude of the captiue Israelites may be shewed Another meaning of this place the Prophet sayd that it shall come to passe that the gates of their cities shall bee broken downe because it would be too tedious or troublesome and long to leade them through the gates by couples and two by two Therefore that they may go gathered together and by heapes and companies the gates shall be throwne downe and these poore miserable Israelites shall follow their enemies going before them as the flocke or heard followeth Polyphemus and their hangman Thirdly 3. The king of the Israelites shall be among them their King also is said that he shall bee among them captiue and after the manner and shew of a triumph the which by the enemies shall be made of them to be shewed first of all and to be led loden with chaynes and irons among the other captiues The which sight and shewe of captiuitie is no doubt most pitiful to wit when as not onely the people but also the king himselfe and the princes are seene to be in the same miserie yea and that formost 4 God himselfe shall goe before them as Captaine of their enemies band and put vnto vile shame and reproch Fourthly it is added God himselfe shall goe before as the Captaine of the enemies band as Abd. cap. 1. namely that both the Israelites and also other men may vnderstand that these things came to passe worthily for their sinnes and that they are the vengeance of God iustly angry against them from the which they cannot now deliuer themselues when as God fauoureth their enemies and in his anger hath forsaken them These questionles are fearefull things and to be trembled at the which ought to breede in our mindes a wonderfull and fearefull conceiuing of the iudgements of God and so consequently to call vs backe by times from all kinde of wickednes least wee fall into the same euils or punishments That which the Christian captiues at this day haue experience of vnder the Turkes as for example the Hungarians CAP. 3. Vers 1. And I said Heare I pray you O heads of Iaacob and yee Princes of the house of Israel The third Sermon to the princes especially of the kingdome of Israel should not ye know iudgement THe third sermon the which now appertayneth peculiarly vnto the Rulers and Princes of the people and especially of the people of Israel like as from the first chapter ver 6. vnto the 10. verse of this chapter he denounceth threatnings vnto the kingdom of Israel and from the tenth verse which followeth vnto the kingdome of Iudah Although it appeare out of other Prophets that the same vices raigned also among the Iewes as Dauid Psal 14.4 complaining that all things generally were out of frame in all estates sayth Doe not all the workers of iniquitie knowe that they eate vp my people as they eate breade they call not vpon the Lord. Now Micheas in order after that he hath generally described the sinnes of the whole people nowe sheweth peculiarly the notorious wickednes of the Princes vnto whom therefore he doth also threaten the greater and more heauy iudgements of God For princes by their vertue and godlines ought to shine as lights vnto the people And therefore Ieremie cap. 5. vers 5. when hee hath found things farre amisse among the vulgar and simple people thinking to finde the case better among the great ones saith I will gette mee vnto the great men and will speake vnto them for they haue knowen the way of the Lord and the iudgement of their God but these haue altogether broken the yoke and burst the bands Wherefore the higher that these be aboue the rest the more foule are their vices and giue vnto others an example and boldnes to sin So that such men need an especiall reprehension and the same more sharp then the rest of the people But in this place there are reckoned vp two sortes of men the which are aboue others to wit the politicke magistrates and the Prophets as they were then called And first of all hee setteth vpon the magistrates and afterwards these prophets 1 What is spokē Now in this verse there may be noted three things First what is spoken Secondly who speaketh it Thirdly to whom he speaketh it Concerning that which is spoken 2. Who speaketh it is sayd to be the duetie of the Nobles among the people of the magistrates of the Rulers and Princes and that aboue and before the rest To know iustice 3. To whom he speaketh or righteousnes and indeede to performe and execute the same Thereof they are called Mischphatim Iudges For Mischphat iudgement is not onely a bare knowledge and vnderstanding of that which is iust and right the which is without practise but the vse and exercise also of this knowledge when as the Magistrates themselues liue iustly and minister iustice sincerely For so doe I take the name of knowledge in this place as 1. Ioh. 2. vers 3. Eph 4. vers 21. To haue knowen God To haue learned Christ where with the knowledge of the trueth and of fayth the practise also and the same sincere or sound is ioyned Hee that pronounceth or speaketh this is God himselfe and especially speaking vnto and rouzing vp these Princes of the kingdome of Israel as if they were dease or soothes giuing little eare that these great Peeres might diligently heare the thing the which
a figure of the Church of the Gospel which should bee afterward So Esai 29 Ierusalem of the forme of the citie is called Ariel that is a Lyon Also the Church is called here The mount of the daughter Sion because that the same hill of the which hee now speaketh 2 The mount or strong hold of the daughter Sion was the highest place of the whole citie knowen vnto euery man and compassed and closed about with a wall for the defence and strengthening of the citie 2. Chron. 27. vers 3. and 33. vers 4. Nehem. 3.26 Last of all the Church is here called the daughter of Ierusalem and not the daughter of euery citie whatsoeuer Thus therfore is the glory of the Church described 3. The daughter of Ierusalem that only the godly and faythful alone may vnderstand that this kingdom appertayneth vnto Christ and by Christ vnto them And thus much concerning the thing it selfe Concerning the phrase or manner of speaking it appeareth thus first that it is a Prosopopoeia or fayning â—f a person What the figure Prosopopoeia is see Oseas cap. 6. v. 1. wherein the Church of God is spoken vnto by name that as I haue sayd that company vnto whom these things are promised might certainly be noted out from others and that the Church her selfe might be stirred vp with the consideration of so great a benefite Secondly it appeareth also that in this place there is an antithesis or matching together of contraries betweene these wordes The first kingdome and The towre of the flocke The mount The daughter of Ierusalem For these three latter The towre The mount The daughter seeme to haue nothing answerable vnto that royall magnificeÌ„ce or sumptuousnes nor to promise any thing the which may giue any hope of obtayning so great and notable a kingdome Yet notwithstanding the Church shall raigne howsoeuer her matters may seeme past all hope by meanes of affliction or trouble Therefore these words are of set purpose vsed by the Prophet to meete with or answere the diuers cogitations or thoughts of men yea euen of the godly who onely should see and did behold the ruines and weakenes of the destroyed citie and did not thinke vpon the omnipotencie or almighty power of GOD that maketh the promise nor vpon his loue toward his church Vers 9. Now why doest thou crie out with lamentation is there no King in thee is thy counseller perished for sorrowe hath taken thee as a woman in trauaile The answering of an obiection THe answering of an obiection wherewith hee asswageth the sorrow and lamentation of the godly such as both then they felt by the conceiuing of the iudgements of God threatned against them and also afterwards had experience of being in the miserie it selfe Psal 74. Psal 102. And first of all by the figure Hypotyposis he paynteth forth the thing it selfe that is to say What the figure Hypotyposis is see Amos cap. 8. ver 12. their most iust sorrow the most weighty causes of the same sorrow TheÌ„ in the verse following he setteth down a coÌ„fort As for the sorrow or lamentatio of the Church it was an howling not only a crie a most sorrowfull crying out for the burden of the most grieuous miserie and not onely a lamenting And because these thinges are set forth by the Prophet as if he himselfe were present in the matter therefore hee addeth Now albeit they themselues did not yet indeed feele the same sorrow Finally this sorrow was as the sorrow of a woman in trauell that is exceeding great And this similitude is in other places else where vsed in the holy Scriptures to like purpose for hereunto is the state of the poore citie of Ierusalem most hardly besieged by Senneherib resembled Isai 37. vers 3. when as the messengers of Hezechiah say vnto the Prophet This is a day of tribulation and of rebuke and blasphemie for the children are come vnto the birth and there is no strength to bring forth And cap. 26. vers 17. Like as a woman with childe that draweth neere to the trauel is in sorrow and cryeth in her paines so haue we beene in thy sight O Lord. Agayne Iohn 16. vers 21. A woman when shee trauelleth hath sorrow because her houre is come but as soone as shee is deliuered of the childe she remembreth no more the anguish for ioy that a man is borne into the worlde And these things the prophet speaketh in a fellow feeling of their troubles and not by way of insultation or triumph and reioycing agaynst them or mocking them in these miseries The causes of the great sorrowe of the church As for the causes of so great sorrow and so great outcrying they are many as in this verse for that then that is when as the church is in such sorte afflicted by God and the Iewes afflicted also there was no King of theirs nor any Counseller or Prince the which had any care of them And so God by Ezechiel threatneth to take away their kings cap. 21. vers 26. saying Thus saith the Lord God I will take away the diademe and take off the crowne this shall be no more the same I will exalt the humble and abase him that is high For the safetie and presence of the King is a great hope time there were no kings left and remayning vnto the Iewes Isai 5. For the Iewes liued vnder the dominion or rule of others that is of the Babylonians by whome they were taken captiues albeit that the Lord for their defence and comfort aduanced Daniel vnto the gouernement of the kingdome of Babylon but yet he himselfe was a subiect vnto the Kings of Babylon and as a subiect obeyd them Vers 10. Sorrowe and mourne O daughter Sion as a woman in trauaile for now shalt thou goe foorth of the citie and dwell in the fielde and shalt goe into Babel but there shalt thou be deliuered there the Lord shall redeeme thee from the hande of thine enemies A granting ioyned with a coÌ„fort A Granting whereunto is ioyned a comfort And the granting is that the church may indeed lamentably mourn sorrow as he that most may mourn and is in most heauy sorrowes such as is a woman in trauaile For the Prophet confesseth that they haue most iust causes of so great sorrow the which in this place he reckoneth vp others then in the verse before to wit for that the Church shall then be caried away from her countrie when she shal be carried away must liue also in the fields vnder the open aire not in towns finally that she must be carried into countries most far off namely euen as far as into BabyloÌ„ Psa 137. Al which things are most lameÌ„table especially if we consider that the promised land was not onely the natiue soyle and countrey vnto the Iewes but also a signe and figure of the heauenly and eternall life It is a godly point to be
bone And thus despitefully was the Prophet Michaiah vsed by the false Prophet Zidkijah before two Kings 1. King 22. ver 24. This was fulfilled in King Sedechias and other princes of the Iewes who were despitefully vsed by the Babylonians 2. King cap. 25. ver 7. where it is said of them That they slew the sonnes of Zedekiah before his eyes and put out the eyes of Zedekiah and bound him in chaines and carried him to Babel This also came afterward to passe iust according vnto the letter in our Sauiour Christ the true Captaine of his Church Matth. 26. ver 67. of whose vile vsage it is there written thus Then spate they in his face and buffetted him and other smote him with roddes In a word there is in these words expressed exceeding great miserie and trouble of the Church Vers 2. And thou Beth-leem Ephrathah art little to bee among the thousands of Iudah yet out of thee shall he come foorth vnto me that shall be the ruler in Israel whose goings forth haue been from the beginning and from euerlasting A Comfort or an answer lest the miserie and punishment described in the verse before A comfort for the godly might seeme to remoue and take away the deliuerance of the Church for it shall not be able to doe it For there shall arise vp a Captain and deliuerer vnto Israel out of a most small towne if ye consider it as it was in the time of the Prophet to wit out of Beth-lehem which shall deliuer the Church out of these miseries namely that same euerlasting vnconquerable Captaine of his Church appoynted of God vnto this purpose from euerlasting he I say shall arise and bee borne out of that towne Wherefore here also are two things to bee considered The one what God promiseth 1 What God promiseth the other in what phrase and maner of speaking He promiseth that there shall come a Captaine vnto his Church 2. In what maner of speaking and such a one as hath bin appoynted vnto the same long sithence my one that is from euerlasting who shall deliuer the same And he addeth the place also from whence he shall come to wit Beth-leem Ephratah that is which is in the tribe of Iudah Neither ought the sight and condition of the place as it then was to terrifie or dismay them It was in deed a small towne at that time among the Captaines tribes and other townes and cities of Iudah neuertheles notwithstanding out of it shall that same Captaine which shall be the deliuerer of the people be borne Mat. 2. ver 4.5 6. Where the chiefe Priests and Scribes of the people assembled by Herod and demaunded of the place of the birth of Christ make answer that it should be in Beth-leem And for proofe thereof doe cite this place of our Prophet For so doe the counsels of God differ from the counsels of men and God choseth those things which are abiect or base and of small accountes among men For as hee teacheth vs by his Prophet Esai cap. 55. ver 8. His thoughts are not our thoughtes neither are our waies his waies Christ the foundation of all the promises of God toward his church Furthermore in this place is set forth the foundation and ground of all the promises of God towards his church to wit Christ For in him as Paul witnesseth 2. Cor. 1. vers 20. All the promises of God are yea and are in him Amen vnto the glory of God through vs who hath deliuered his church by whose Spirit they were strengthened who both before these times and also afterwards deliuered the same as in times past the Iudges and Kings and after the captiuitie of Babylon Zorobabell Iesuah the Machabees Finally this selfe same is from euerlasting both in that he is equall vnto his father and also in that he is appoynted the mediator and head of his church And thus much of the matter or thing it selfe 2 What the figure Apostrophe is see Amos cap. 8. vers 4. As for the phrase or maner and kind of speaking it is an Apostrophe or turning of speech wherewith by way of contrarietie GOD in the person of the Bethleemites doth especiallie stir vp and comfort those that are his matching that contemned village against the great troupes and bands of strong and mightie enemies mentioned before and their deliuerance through the meanes of that eternall Sauiour and consequently in their persons ministring comfort and hope of like help vnto his poore afflicted Church in all ages And therefore I reade and translate this sentence by the aduersatiue coniunction But after this maner But thou Beth-leem Ephrathah art little c. Ver. 3. Therefore will he giue them vp vntill the time that she which shall beare shall trauaile then the remnant of their brethren shall returne vnto the children of Israell What the figure Hypophora is see Amos cap. 5. ver 21. THis place also is an hypophora or answering an obiection lest the godly Iewes should in the meane season faint and bee dismayed in mind vntill that same promised Captaine doo come forth out of Beth-leem because that in the meane while they shall suffer and feele great miseries For the prophet granteth that this shall come to passe but out of which they shall be also deliuered by God so that those which haue liued in that captinity and misery of Babilon shal returne vnto their own and shal either themselues or their posterity remaine aliue And the confuting or ouerthrowing of this obiection was necessarie because that euen the godly were greatly troubled whilest they felt those bitter miseries when the citie Sion was destroyed Wherefore a most assured remedie to wit this redoubled promise was to be opposed or set against this their doubting and combat Two parts of this verse Further this verse hath both a recitall of that most hard affliction the which the Iewes suffered afterwards at the hands of the Babylonians and also a promise of comfort 1 The affliction of the Iewes The affliction is described in these wordes that the Iewes are to be giuen and deliuered vp into the hands of the Babylonians 2. A promise of their deliuerance vntill they shall haue suffered vnder them most grieuous troubles yea and such as women great with childe doe suffer whilest they are in trauaile For so is the whole time of their captiuitie called The sorrow of a woman in trauaile So in the 12. of the Reuelation of Saint Iohn ver 2. the afflicted estate of the Church is resembled vnto a woman with childe and crying in trauaile and being in paines readie to be deliuered The comfort is added in these words The remnant of the brethren of this captaine which is promised shall returne vnto the Sonnes of Israel Now the brethren of this promised Captaine are the Iewes themselues of whome is Christ according vnto the flesh Rom. 1. ver 3. Where Christ is said to haue been
the former matters For he sheweth the cause of the iudgements of God whereby the application of the former answere vnto the maners of the Israelites is vnderstoode And like as in the eight verse he in the first place did set downe iudgement to be contained in the law of God that is faithfulnes and vpright dealing in promises and bargaines so he now first sheweth that the same iudgement was vtterly broken by them as namely being such who beguiled their neighbours the which we are to vse in bargaining and wherewith in traffike faithfull dealing is vpholden Wherefore in this place vnder one kinde of most shamefull and wicked deceit wherein our neighbour doth not only suffer losse but also publike faithfulnes and authoritie is broken wherby weights balances and such like measures are made vnder one kind I say most manifest and knowne then all other sorts of deceit whatsoeuer the which are vsed in bargaining and dealing is vnderstood and condemned For thus we reade in Deut. cap. 25. ver 13.14.15 concerning these matters Thou shalt not haue in thy bagge two maner of weights he meaneth of one kind as a little pound and a great pound c. a great and a small neither shalt thou haue in thine house diuers measures a great and a small But thou shalt haue a right and a iust weight a perfect and a iust measure shalt thou haue that thy dayes may be lengthened in the land which the Lord thy God giueth thee Further he doth both presse them with an interrogation or asking of a question that they should not dare to denie that which their conscience did witnesse to be true and to be done of them wickedly and also sheweth that this is often done by them because that by such deceit they had gotten vnto themselues treasures in their houses heaped vp together great riches Vers 11. Shall I iustifie the wicked balances and the bagge of deceitfull weights An earnest charging of theÌ„ with that set downe before HE vrgeth that which hee set downe before both by the same former of interrogation or asking a question and also continuing still in the selfe same wicked crime of theirs in false dealing the which he comdemned in them And by the way of matching together of contraries hee opposeth or setteth against their dealings the nature of God which speaketh in this place For when as in their bargainings they deale with craft and subtiltie God doubtles cannot hold them for iust For he iudgeth according vnto truth and without the accepting or regarding of the person of any man Vers 12. For the rich men thereof are ful of crueltie and the inhabitants thereof haue spoken lyes and their tongue is deceitfull in their mouth The second branch of the law of God THe second member or part of the law of God the which vers 8. before was placed in the exercising of mercy toward their brethren the which in like maner God proueth to be shamefully and in euery respect broken by them And because that this kinde of mercie is due especially from the rich vnto the poore and needie therefore God directeth or bendeth his speech against them also For these he sheweth in euery citie to haue been deceitfull oppressors and lyars This verse therefore hath three kinde of vices Three vices contrarie vnto mercie the which are contrarie vnto that same mercie which is commaunded by God The one robberie or pillage when as by violence a thing is taken from him the which oweth not the same 1. Robberie or pillage whether it bee done by open violence as theeues doe in the woods or whether it be done by secrets or priuie violence as when one that is of more might getteth or taketh away any thing from a poore bodie for feare of his power and authoritie The other is lying 2 Lying wherewith they beguile the simple sort as for example when as in buying and selling they praise their wares in bargaining they promise one thing and performe or would haue another thing to be brought to passe done The third is Deceit wherewith euen without words 3. Deceit with wonderfull fetches and crafts they get into their hands the goods of their neighbours and that not one or two of them doth this but the inhabitants that is all of them and in euerie citie and towne Yea and moreouer they doe these things in such sort that they shew themselues most skilfull and their crafts-masters in these sleights and suttleties And therefore their tongue is sayd to be full of deceit to be readie and nimble vnto such wickednes and that it is in their mouth So Dauid speaketh of the wicked Psal 52. ver 2. Thy tongue imagineth mischiefe and is like a sharpe rasor that cutteth deceitfully And Psal 57. ver 4. My soule is among lyons I lye among the children of men that are set on fire whose teeth are as speares and errowes and their tongues a sharpe sword Vers 13. Therefore also will I make thee sicke in smitting thee and in making thee desolate because of thy sinnes Two parts of this verse THe threatning of a punishment because of the former sinnes the which is declared afterwards And this verse hath two things to be noted First a reason the which is set downe in these wordes 1. The reason of the punishmeÌ„t Therefore will I also make thee sicke For I take the particle van for Therfore Againe it is threatned them because of their sinnes that is not for one sinne only but for infinite sinnes 2. The bunishmeÌ„t it selfe being â—wo fold The second thing containeth the punishment it selfe the which is threatned whereof there are here rehearsed two kinds 1. Sicknes of body The first is sicknes of the bodie So doth God by Moses threateÌ„ the Israelites for their disobedience vnto his commandements Leuit. 26. ver 16. Then will I also doe this vnto you I will appoynt ouer you fearefulnes a consumption and the burning ague to consume the eyes and to make the heart heauie and you shall sowe your seede in vaine for your enemies shall eate it The second is desolation 2. Laying waste of their countrie or spoyle and laying waste of their countrie The like is threatned among the other plagues to bee sent among them for their sinnes Deut. 28. Vers 14. Thou shalt eate and not be satisfied and thy casting downe shall be in the midst of thee and thou shalt take hold but shalt not deliuer and that which thou deliuerest will I giue vp to the sword An amplification adding a three-fold punishment vnto the former AN amplification whereby he addeth another kinde of punishment vnto the former And this punishment is three-fold First Famin. Secondly the losse of their euen most pretious goods and their contempt or being despised in the midst of their land countrie and citie to wit after they shal haue thus been vexed both with famin 1. Famin. and
Chaldees for whom the Kings and the Subiects are wont to fight most egerly Finally that God may comfort his whom the Assyrians handled so hardly and vnmercifully this selfe same is rehearsed by the Prophet So in the Reuelation cap. 18. ver 6. the godlie are willed to reward the whore of Babylon euen as she hath rewarded them and to giue her double according to her works and in the cup that she hath filled vnto them to fill her the double The figure Periphrasis or circumlocution is when as we speake that in more words the which might be vttered in one or in fewer as the Redeemer of mankind for Christ And here as hee translateth it she that sate quiet at home for the Queene Further the Queene the wife of the King of Niniueh is here described by the figure Periphrasis or circumlocution to the end that by the comparison condition of her captiuitie that was to come her calamitie or miserie may seeme to be the greater and more miserable Therefore she that before stood quiet at home to wit the Queene and other honorable and noble women the wiues of the great men and rulers shall beled away captiue For these are wont to keepe themselues within the bounds of their palaces that they may be the more daintie and fayre they feele no heate they are not bitten with cold but they liue at home compassed and enclosed about with a traine and flocke of maydes as it is Psalm 45. These notwithstanding shall be led away into captiuitie yea and that captiue captiuitie that is most hard captiuitie So much the more lamentable and miserable shall their case be for they poore soules were not acquainted with these troubles Their companie traine also which they shall haue with them is here added whereby the grieuousnes of the punishment and of this captiuitie is the better described For their maydens shall leade them with mourning like doues that is with secret sobs and sighings and with mourning kept in For the maydens shall not dare to shriech out crye and with great howling lament that so miserable condition and plight of their Ladies and Mistresses The which thing notwithstanding women are wont to doe in their great sorowes For they let loose the raines vnto their teares cryings and complaints except they bee restrained for feare Finally the same maydes shall wayle and smite their breasts namely in token of their most great and hidden sorowes the which they shall not dare to breake forth And this striking of the breast is commonly a companion of these mournings and sorowes especially among heathen and prophane persons Vers 8. But Niniueh is of old like a poole of water yet they shall flee away Stand stand shall they crye but none shall looke backe Another amplification of the same miserie of the Niniuites ANother amplification of the same ouerthrow of the Niniuites taken from the greatnes of the citie the which shall then fall downe and vtterly vanish away Niniueh therefore was sometimes as a poole of water abounding in all things wherein men like as fish doe in the water might liue daintilie easilie and idlie For I thinke the same comparing of Niniueh with a poole of water to appertaine hereunto namely that it may bee vnderstood that there was in that citie both plentie of all things needfull to liue withall and also great easines to get a liuing Wherefore Niniueh was a most large citie nay larger by a great deale then Babylon as Strabo writeth lib. 16. Geograph Herodotus also lib. 1. reporteth that the soyle it selfe or countrie of Assyria wherein Niniueh was built was most rich in Corne had great store of Millet and Sisam graine might compare with other countries of the world also in plentie of figges wine oyle So then there was a most fit place to dwell in Niniueh a most daintie place to liue in seate to liue in Whereupon the territorie and countrie of Assyria is called most rich and fruitfull by Isaias cap. 10. ver 18. where GOD threatneth that he will consume the glorie of his forrest and of his fruitfull fields both soule and flesh And indede this citie stoode a great while as appeareth Genes 10. whereupon it was full of men also but this dignitie commodiousnes and greatnesse of this citie shall perish and shall not let but that these iudgements of GOD shall come to passe and be fulfilled The reason is none shall then defend the citie egerlie and stoutly no not the citizens themselues For they shall all flee away trembling and in feare albeit there be some present which shall encourage them to stand against their enemies yet shall they not looke backe but shall flee away with great trembling There shall then be some which shall heart them on to defend their citie and to abide the assault of their enemies shall say vnto them stand stand but all in vaine For the citizens shall not thereby take any courage nor be caused to stay but shal runne away as fast as they can fling Vers 9. Spoyle ye the siluer spoyle ye the gold for there is none ende of the store and glorie of all the pleasant vessels What the figure Prosopopoeia is see Oseas cap 6. ver THis is a Prosopopoeia of God encouraging the enemies of the Assyrians vnto the pray But it is added that it should bee the third amplification of the miserable estate of the citie Niniueh when as it shall be taken 1. The third amplification of the miserie of the Assyrians For the Chaldees shall steale and take vnto themselues euery the most pretious things out of it albeit that there were in it an infinit masse of goods a long time stolen horded vp together from all places by the Assyrians And by this kind of speaking is shewed that God is the author of this destruction of Niniueh and that not only the Chaldees would haue it so Finally that is confirmed which I haue sayd namely that no forces of the Assyrians no wealth of theirs no power could let but that they must feele and vndergo these iudgements punishments of God because of their crueltie against the people of God For God will encourage their enemies both vnto the fight also vnto the pray and will make them vnconquerable There is a like place Isai 10. ver 6. when as God sendeth the Assyrians to vanquish the Iewes I will send him sayth God speaking of the Assyrian to a dissembling nation and I will giue him a charge against the people of my wrath to take the spoyle and to take the pray and to tread them vnder feete like the mire in the streete Yet are not the Chaldees hereby excused that they should not bee condemned of couetousnes in that same spoyling of the Niniuites Though God be the author of the spoyling of the Niniuites yet are not the Chaldees which spoyled them excused For they behaued themselues after this
so grieuous against him But like vnto runne away seruants which looke for no hope of pardon at the hands of their maisters we would quite and cleane and euery day depart alwaies further from him and would neuer turne or flee vnto him This appeareth by the true patterns and examples of repentance as of Dauid who that he might earnestlie repent doth set before himselfe the mercie of God that is his fatherlie mind toward him Psal 51. and of Peter also who remembring the saying of Christ wept bitterlie Mat. 26. ver 75. For then the feeling of the good will of Christ did strike the heart of Peter Lastlie the parable of the prodigall sonne Lu. 15. ver 18.21 So then fayth which layeth hold vpon and setteth before vs this mercie of God in Christ towards vs doth also bring vs vnto God whom we haue offended For it teacheth what and after what manner of sort the minde of God is toward vs peculiarlie by the meanes of his couenant and consequentlie assureth vs that God will be fauorable vnto vs that is easie and readie to pardon our sinnes For through Christ he is mercifull long suffering rich in kindnesse towards those that are his whom according vnto his couenant he hath adopted or chosen for his sonnes Finallie who also doth often call backe againe the sentence of his iudgement God sometimes calleth his sentence backe againe towards those that are his and when when as it hath been giuen against those that are his namelie because it was not giuen as of his decree and vnspeakeable purpose but onely of a minde to threaten them that by this meanes he might make them afrayde So to the Niniuites so to King Ezechias death is threatned Furthermore the word repenting is sayde of God by an Anthropopatheia Repentance how it is attributed vnto God or attributing vnto God the affections of men that is not in respect of God as if he did alter or chaung his mind and sentence but onely in respect of vs who feeling diuers effects of the prouidence of God What Atuhro popatheia is see Mich. cap. 7. ver 8. doe thinke that God hath altered his sentence and consequently that he doth repent Vers 14 Who knoweth if he will returne and repent and leaue a blessing behinde him euen a meate offring and a drinke offering to the Lord your God AN instance for he vrgeth the same his foundation and the same his exhortation grounding it vpon the nature of God who wholie all together is so bounteous and merciful not towardes al men but towards his elect or chosen onlie and readie to forgiue This God his kindnesse in doing good to his people though they through their rebellion and daylie vexing and grieuing him deserued no such thing the Prophet Isai recounteth cap. 63. ver 11.12.13 after this manner Then hee remembred the old time of Moyses his people saying where is he that brought them vp out of the sea with the shepeard of his sheepe Where is hee that put his holy spirit within him He led them by the right hand of Moses with his owne glorious arme diuiding the water before them to make himselfe an euerlasting name He led them through the deepe as an horse in the wildernesse that they should not stumble But there are two things in this verse to be obserued First 1 The manner of speech the manner of speaking Secondly the thing it selfe which is here propounded or set foorth 2. The thing it selfe The kind of speaking is in shew of a man doubting but in deede and truth it is the speech of one earnestly affirming and auouching For after this manner by way of interrogation or asking a question 1. A shew of doubting the Hebrues are wont to vtter those things which they do affirme For this phrase or kinde of speaking is not here to be taken in such sort as that is 2. Sam. 12. ver 22. And he sayd while the childe was yet aliue I fasted and wept for I said who can tell whether God will haue mercy on me that the childe may liue The thing it selfe which is here set forth 2. God is most bounteous vnto those which are his is in a word that God is most bounteous and mercifull vnto those which are his Therefore if they repent and seeke him it will come to passe that they shal finde him that he will turne vnto them that he will spare them and minister or giue vnto them such thinges as are necessary for his worshippe and seruice euen in that same threatned barrennes scarsity The which doubtlesse shall be a signe token that God is now pacified and appeased with them For euen after that same spoyle made by the Locustes he will leaue a most large testimony or witnesse of his blessing towardes them to wit thinges necessary for his seruice worship at the least wise consequently wil shew himselfe to be recōciled or made friendes with them And all these thinges appertaine vnto the exhortation The other parts of this Sermon doe partely describe the forme of that repentance which he requireth at their handes and partely set forth vnto them most assured comfortes and promises of God Concerning the repentance which is required it is publike solemne and extraordinary the which the verses following do declare Ver. 15. Blowe the trumpet in Zion sanctifie a fast call a solemne assembly ANd first of all they shew the place then the fast adioyned vnto it afterward the assembly last of all the publike praiers 1. The place 2. The fast 3. The assembly In this verse are contained the place the fast the assembly The place is Siō that is Ierusalem For by the mountaine or one part the whole city is vnderstood by the figure Synecdoche What the figure Synecdoche is see Amos cap. 5. ver 21. But here mention is made of Sion because the first warning of the fast and the proclaiming of that solemne and publike repentance ought to be made in the temple and by the councell of the priestes which had the rule of holy things and that with a trumpet after a solemne manner that afterwardes it might be proclaimed in the other cities of Iudah Yet was it not needfull that whosoeuer would then fast and vse that publike repentance should come to Sion but euery one might do that abiding in his owne city after the publike fast proclaimed and euery one fasted that day in the which that action was proclaimed and commaunded to be done For Leuit. 23. ver 31. it appeareth that the feast of reconciliation and so consequently other the like was to be held the tenth day of the seauenth moneth not only at Ierusalem but also throughout all their dwellings But at Ierusalem the Iewes are commaunded to come and be ioyned together into the Temple but at other places into their Synagogues in the day of the fast and of the solemne and publike repentance
done of euery godly man in so great confusion of â—he world and hurly burly of things that he be not swallowed vp or perish with the world but may bee deliuered and himselfe escape safe out of so great shipwrackes to wit that he truly call vpon the name of God according vnto true faith and according vnto the commandement of God So Christ hauing preached of the same afflictions teacheth that this onely remedie is then left vnto those that are his namely that by true faith patience and with feruent earnest calling vpon the name of God they do adioyne themselues vnto the hearing of the true doctrine of the Gospell as the Eaglâ—â— doe vnto the dead carkasse Matth. 24. ver 28. And cap. 10. ver â—â— she sheweth That he which indureth to the end shall be saued Aâ—â— Luk. 21. ver 19. he sayth vnto his Disciples By your patience pâ—ssâ—â—â— your soules The reason why they shall be deliuered The reason is added because euery one that is whiâ—â— out of any nation shall call vpon the true God to wit by true faâ—â—â— for otherwise he cannot truly be called vpon the same shall 〈◊〉 saued by God and shall escape safe out of so many shipwrackes whether he be a Iew or of the Gentiles So doth Paul expound this place Rom. 10. ver 13.14 For this promise whereof he speaketh now is generall and appertaineth generally vnto all nations and not vnto the Iewes alone but vnto all the true remnants of the Church out of what nation soeuer the Lord shall call them vnto himselfe and vnto the true knowledge of him as the Prophet himselfe doth expound it and Peter also Act. 10. ver 35. when he saith In euery nation he that feareth him and worketh righteousnes is accepted with him So then there is here both a remedie set forth vnto the godly and also a cause of this remedie Two things yet to be noted Further there are yet two things added in this verse One the foundation of this cause the other the place wherein this true calling vpon God is and consequently the saluation of men 1. The foundatioÌ„ of the former cause The foundation of this cause is the free promise of God For God will in such sort doe this because he hath freely so promised and calleth those whom he desireth to saue 2. The place where this inuocation must be For here the Prophet speaketh of an effectuall calling of God whereby men are truely conuerted vnto God through faith the which faith it self also is meerely free as is also the promise of God of the sauing of some certaine men Rom. 11. ver 5. Euen so then at this present time there is a remnant through the election of grace 1. The free promise of God So then the meere or only mercie and grace of God towards men is the foundation of this saluation and hope of the godly 2. The place Zion and Ierusalem that is the true church of God The place is added in the which God is truely called vpon and consequently where there is true saluation and escaping not so much indeed of the bodie or out of the dangers and afflictions of this life as of the soule and from euerlasting damnation the which 〈…〉 most fearfull death and punishment and most especially of all men to be dreaded as Christ teacheth Matth. 10. ver 28. where he sayth Feare ye not them which kill the bodie but are not able to kill the sâ—â—le but rather feare him which is able to destroy both bodie and soule in hell Now this place is Sion Ierusalem that is to say the Church of God the which is gouerned and grounded vpon his word For in this place Sion and Ierusalem are set against the kingdome of Israel and the infidell kingdoms the which how honorable wealthie and great soeuer they shall then be yet if they shall not haue the pure word of God there shall be in them no saluation for men but saluation only shall be in the citie of God in Sion the which 〈◊〉 the pillar and keeper of his trueth There then shall be the saluation of men yea and that only where there shall be true inuocatioÌ„ or calling vpon the name of God Wherefore the word Sion doth not restraine this promise of God vnto the Iewes only dwelling in that earâ—hly Sion for then should not this grace of God be general as it is notâ—ithstanding but vnder this name Sion is signified the Church of God at all times and into what parts and quarters of the world soeuer it shall then bee scattered For there is saluation of soules because that there is true faith and the true Christ and consequently there is the true God and grace and forgiuenes of sinnes CAP. 3. Vers 1. For behold in those dayes and in that time when I shall bring againe the captiuitie of Iudah and Ierusalem A confirmatioÌ„ of the former promise taken from the remouing of the lets or enemies of the Church A ConfirmatioÌ„ of the former promise of the safetie of the Church of God to come euen in the midst of those troubles and hurlie burlies of the world the which were described in the chapter before And it is taken from the remouing away of the lets or enemies of the Church whom God will ouerthrow be they in number neuer so great and neuer so much to be feared Wherefore nothing shall let God from performing that his promised deliuerance and safetie vnto his Church So Amos 9.15 So Mich. 7. ver 8. And such repetitions as these and such comforts are very necessary and needfull for the godlie least they faint by reason of the continuance of the euils and troubles or bee feared with the multitude of the enemies so be brought into despayre In a word through this whole chapter is promised the ouerthrow of the enemies of the Church and of such as doe afflict or trouble it The time in the which God shall performe these things But this verse containeth the noting out of the time wherein these things shall be done by God namely when as God shall bring againe the captiuitie of Iudah that is to say when as he shall gather together his scattered Church For this promise is generall and comprehendeth the whole time in the which there shall be or â—â—maine any Church in this world For albeit God sometime haue gathered his Church more noblie and with greater renowme oâ—â— of her miserable scattering into other countries as after the captiuitie of Babylon vnder the Machabees especially by the preaching of the Gospell after the comming of Christ yea and noâ— in these last times doth gather it together of his great mercy restoring vnto vs and renuing the light of the Gospell yet is it notwithstanding most true that God is alwayes present with his Church and doth keepe it and breake the power of the enemies thereof that they destroy it not vtterly Wherefore how
sundrie examples of other nations And the Prophet doth set foorth this after two sortes First for that the Lord hath warned them before by sundrie examples of other Nations which thing is conteyned in this verse So then the Lord doth witnes that he punished not onelie one Nation but manie for the like sinnes which the Iewes coÌ„mitted they themselues beholding the same that had they not been past grace they might haue looked at so manie examples Secondly 2. The said nations were not punished lightlie he punished those same Nations not with a light iudgment the which might either be nought set by or not easely noted of men but with a most grieuous iudgmeÌ„t the which ought to terrifie or make a frayde the Iewes And therfore they were to giue heed vnto it For God both had ouerthrowne and will also ouerthrow the inner parts things of those countries by that his iudgement to wit both the streetes themselues and villages townes and cities and all other places where men are wont to dwell in such sort among the Nations knowen vnto the Iewes chastized by God that no man now dwelt in those Countries places so wel kept and dressed before the which then were desolate and waste And these iudgements of God appeared when as the Assyrians first and afterward also the Babylonians inuaded and ouerthrew the Nations neere vnto the Iewes Vers 7 I said surelie thou wilt feare me thou wilt receiue instructions so their dwelling should not be destroyed howsoeuer I visited them but they rose earlie and corrupted all their workes The earnest desire of God to haue the Iewes repent ANother place of the former garnishing and setting out of the iudgemeÌ„ts of God namelie the vehement earnest desire of God him selfe to haue the Iewes repent so to escape their destructioÌ„ except they were vtterlie voyde of al hope and thinking vpon better thrift amendment And this desire is set forth by attributing vnto God the affections of men to the end the fatherlie meaning of GOD touching the Iewes and his milde affection and loue towards them might be the better expressed But the Iewes contemned or despised al that same care and most gentle affectioÌ„ of God toward them nay moreouer they disappoynted God himself of his hope of them like vnto vnthankefull vtterlie disobedient Children So then here are two things set downe by waie of matching together of contraries first the minde meaning and affection of GOD towardes the Iewes 1 The minde of God toward the Iewes secondlie on the contrarie part the stubbornes of the Iewes against God As for the minde and meaning of God toward the Iewes the same was twofold first 2 Their stubborn against God that they by repenting might escape this scourge being warned by the ouerthrow and ruine of other nations And repeÌ„tance in this place is described by two partes thereof to wit by the feare of GOD or calling backe of their lyfe vnto God and by the feeling or vnderstanding of their punishment or fault which he calleth the receiuing of discipline or instruction and it is the way and necessarie preparation vnto the earnest feare of God Secondlie the minde and meaning of God was that if the Iewes would not wholy scape the iudgemeÌ„ts of God at leastwise they shuld not in such sort prouoke God that he should not onelie be content with those light punishments wherewith he had corrected them before but must adde also thereunto the ouerthrow and destruction of the citie it selfe the place and Countrie wherein they dwelled vnto the shewing of the which punishment vpon them they draue God in the end And this was the great patience and goodnes of God toward them Now on the contrarie parte the minde of the Iewes was most stubborne and lewde for they did not onelie corrupt their workes that is dealt wickedly but they corrupted all their works that is to say they openly shewed themselues vnto all men to be lewd and wicked And that with no small indeuour but with a most earnest and continuall desire in so much that they rose early and made hast to commit those vices as if the whole pleasure and drift of their life were set thereupon Ver. 8. Therefore waite ye vpon me saith the Lord vntill the day that I rise vp to the pray for I am determined to gather the nations that I will assemble the kingdoms to power vpon them mine indignation euen all my fierce wrath For all the earth shall be deuoured with the fire of my iealousy THis is the figure Hypophora The figure Hypophora what it is see Amos. cap. 5. ver 21. or answering of an obiection least for the deferring of the iudgements of God either the Iewes or others might thinke these threatnings to be vaine and nought-worth as if it were certaine idle feare-bugges or scar-rowes He answereth therefore that they must yet patiently waite for that day in the which the Lord wil execute those his threatned iudgements Wherefore to shewe them to be true the Prophet teacheth two thinges First that the selfe-same thing the which hee hath both said already and also answereth now is not his owne but the saying of God himselfe Secondly that the thing it selfe and the so wofull misery and that against so many nations whom he threatned before shall first come to passe Nowe this calamitie or misery is signified by the name of a pray of God rising also of fierce wrath and indignation wherewith 〈◊〉 â—â—arth shall be deuoured least they might suppose God to haue threatned more things more heauy and sharpe then he was able to performe and bringe to passe And that not only one nation but many shall be punished by God these wordes doe declare I will gather the nations I will assemble the kingdomes c. Ver. 9. Surely then will I turne to the people apure language that they may call vpon the name of the Lord to serue him * Or with one shoulder with one consent THis is a comfort wherewith after the threatninge of so many miseries A comfort for God his people the Lord doth cheere vp the heartes and mindes of those that are his that they should not faint The summe of the comfort is that for all these miseries the church shall not yet perish or cease to be a church wherein the name of God is both truly and also purely called vpon nay that it shall then at the length be amplified or inlarged that it may appertaine and be spred abroade not only vnto one nation of the worlde as it did before but vnto all people indifferently 3. Things to be noted in this worke of God And in the reporting of this so wonderfull a worke of God the prophet teacheth three things First by whom this so wonderfull a worke shall be done namely by God himselfe Secondly after what manner it shall be done to wit 1. By whom by turning
of men should be confirmed by most sure reasons vnto the Iewes at that time being yet in feare and feeling all things to be against them God therefore taketh two witnesses of his promises Angels appeare before Christ to obey him for the help defence of his Church And out of this place wee doe see that Angels doe present themselues vnto the obedience of Christ as who is true God and doe obey him and that he vseth their seruice to help vs and to defend his Church according as we reade of them Hebr. 1. ver 14. where speaking of them that Author saith Are they not all ministring spirites sent forth for their sakes which shall bee heires of saluation Vers 4. And sayd vnto him runne speake to this young man and say Ierusalem shall be inhabited without walles for the multitude of men and cattell therein The promise made plaine by parts Two parts of this promise A Making plaine of the promise by parts with all speed or out of hand vnto the prophet and afterwards Christ will haue it by him to be declared vnto the church that shee should not faint with long waiting but should forthwith be comforted And there are two parts of this promise Of the building the former of the building againe the latter of the conseruation of the church 2. Of the preseruing of the church in the verse following So then God in this place promiseth that the citie shall be renued and that it shall be most full of all kinde of liuing creatures and things needfull for the maintenance of cities in so much that from that same citie a multitude both of men and cattell shall abound and as it were ouerflow into the villages and countrie The which thing also may be figuratiuely and mysticall vnderstood of the spreading abroad and inlarging of the church of God or of Christ by the preaching of the Gospell And the prophet calleth himselfe a young man or a child both by the contempt of his owne person and also in regarde of the glorious forme that the Angels did then appeare vnto him in Vers 5. For I saith the Lord will be vnto her a wall of fire round about and will be the glorie in the middest of her The second part of the former promise to wit of the preseruing of the Church What the figure Sarcasmos is see Nahum cap. 3. ver 14. THe second part of the former promise of God namely the preseruation of the citie albeit that at the first it were defended either with no fortresses or bulwarks at al or else with very weake ones The which thing also is vnderstood by that Sarcasmos or biting frump and taunt wherewith the Samaritans mocked and laughed to scorne the Iewes building it againe as it is Nehem 4. ver 3. Where Tobiah the Ammonite comforting Sanballat being wroth with the Iewes for the building of the wall answereth and saith in this scoffing maner Although they build yet if a foxe goe vp he shall euen breake down their stonie wall God therefore by the figure Noema promiseth that the same citie shall bee most safe Noema or vnderstanding is a figure where one thing is said and an other thing is ment or vnderstood as in this place a wall of fire for a most strong wall and such a one as none dare to assault For he sheweth that he will be a defence vnto it and a firie wall that is not onelie a most strong wall but also such a one as all enemies shall greatlie bee afraide of and shall not dare to passe ouer no nor once so much as assay so to doe or to come nere vnto it So Isai 26. ver 1. In the song of the faithfull they doe praise God for that he is as a strong and well fensed wall vnto them by whose ayde and help they stand safe against all their enemies The words be these In that day shall this song be sung in the land of Iudah wee haue a strong citie saluation shall God set for walles and strong bulwarkes Againe cap. 60. ver 18. The prophet sheweth that they shall be freed from all hurt and inconuenience because the Lorde his saluation help and deliuerance shall bee as a strong and sure wall vnto them to inclose and hedge them in round about and on euery side Violence faith he shall be no more heard of in thy land neither desolation nor destruction within thy borders but thou shalt call saluation thy walles and praise thy gates And here when as God promiseth that he will be as a firie wall vnto Ierusalem and that hee will bee the glorie in the middest of her hee seemeth to allude and haue resemblance vnto that ayde the which God some time gaue vnto the prophet Elizaeus as it is recorded 2. King cap. 6. ver 17. Where at his prayer the Lord openeth the eyes of his fearefull seruant and letteth him see a multitude of horses and firie chariots round about the mountaine sufficient to encounter the great armie and host of the Syrians who compassing about the citie of Samaria had brought the seruant of the man of God into such exceeding great feare Then Elisha prayed saith the text and said Lord I beseech thee open his eyes that he may see And the Lord opened the eyes of the seruant and hee looked and behold the mountaine was full of horses and chariots of fire round about Elisha Nay the Prophet teacheth that the citie shall not onely be sufficiently sensed without but also that it shall be happie within and abounding in all things euen vnto the wonder feare and astonishment of the enemies Which thing in this place is added by the figure Auxesis or increasing What the figure Auxesis is see Oseas cap. 7. ver 4. For the Lord himselfe promiseth that hee will be the glorie in the middest of the citie that we should vnderstand that nothing is more secure or in more saftie then the church albeit that vnto the vnfaithful nothing seeme more weak more dangerous and forsaken then the refuge thereof Vers 6. Ho ho come forth and flee from the land of the North saith the Lord for I haue scattered you into the foure windes of the heauen saith the Lord. An exhortation vnto the Iewes with a reason of the same AN exhortation with the rendring of a reason vnto the Iewes and in their person vnto all men to embrace so great felicitie or happines of the visible church and to gather themselues vnto it leauing all other things and countries And the circumstance of that time and men causeth that that this exhortation was necessarie and to be repeated againe The circumstance of time The circumstance of the time because that then all things by reason of many difficulties or incombrances did threaten vnto the Iewes destruction rather then giue hope of building the citie againe The circumstance of men The circumstance of men because the Iewes were slack and
of God The punishment of their rebellion The rebellion of men being set downe now followeth their punishment that is to say the iudgement of God against them and the same most iust and also most greevous And as against such kinde of men the anger of God goeth before and then followeth the punishment and paine so is both of them in this place orderly described The wrath of God therefore was iustly against so stifnecked disobedience yea and that great wrath the which appeared by the effects that is the punishment which followed And by the proportion of the rebellion it ought to be great that the punishment might be equal and aunswerable vnto the fault Vers 13. Therefore it is come to passe that as he cried and they would not heare so they cried and I would not heare saith the Lord of hostes The description of their punishment THe description of the punishment the which consisteth of three partes whereby the greatnes thereof is shewed that other men and the Iewes themselues might shunne and feare to initate or follow such stubbornes of minde against God 1. The first degree of their punishment The first degree of the punishment is that they were not heard of God no not when they cried vnto God The reason is from the rules of distributiue iustice as they call it and such as punisheth the sins of men the which commaundeth that men should be punished after the same manner after the which they haue offended They would not heare God crying vnto them so likewise were not they heard of God when as they cryed vnto him in their afflictions or troubles So God telleth them of the like punishment in his Prophet Isai cap. 65. ver 12. in these wordes Therefore I will number you to the sword and all you shall bowe downe to the slaughter because I called and ye did not answere I spake and ye heard not but did euill in my sight did chuse that thing which I would not So Psal 18. ver 25.26 Dauid teacheth that God will deale with men according to their behauiour and deseruing with the godly saith he of God thou wilt shew thy selfe godly with the vpright man thou wilt shew thy selfe vpright With the pure thou wilt shew thy selfe pure and with the froward thou wilt shew thy selfe froward Now this is a most grieuous punishment not to bee heard or receiued of God Vers 14. But I scattered them among all the nations whom they knew not thus the land was desolate after them that no man passed through nor returned for they laide the pleasant land wast 2. The second degree of their punishment THe second degree of this punishment they were scattered as it were with a strong whirle-winde and cast out of their natiue soyle among sundrie nations and not all of them carried as banished persons and captiues into some one certaine land and countrie but one into this countrie and another into that with a great and fearefull scattering and renting in peeces of the same bodie and nation Yea and moreouer they were driuen vnto nations vnknowne vnto the Iewes themselues at whose hands they could looke for no humanitie or courteous intertainement as namely vnto whom they were Barbarians 3. The third degree of their punishment and they vnto them The third degree of their punishment for that their very land it selfe did for their sake feele the most grieuous iudgements of God also as lacking inhabitants and her blessing from God that in stead of a pleasant land the which it was before that same land of the Iewes should bee laide wast and become an huge and great wildernes For as it is in the Psal 107. ver 34. God turneth a fruitefull land into barrennes for the wickednes of them that dwell therein CAP. 8. Vers 1. Againe the word of the Lord of hostes came vnto mee saying Two parts of this chapter 1. A confirmation of the former doctrine THis whole chapter conteineth two things Frst it hath a confirmation of the former doctrine touching the true worship and seruice of God to be defined and restored by the true works of godlines and charitie 2. An answer vnto the question moued in the former chapter and not onely by outward ceremonies as appeareth hereafter ver 16.17 Secondly an expresse answer vnto the question propounded in the former chapter vers 〈◊〉 and so forth But touching the beginning of this chapter it is a garnishing or a staying in the further laying out of the matter by the way of matching together of the contraries to wit of the punishment or iudgement of GOD against the forefathers of the Iewes and of the promise alreadie made vnto their posteritie by the free mercie of GOD and not vttered and beslowed vpon them for any righteousnes or desertes of theirs as appeareth hereafter verse 15. And it was requisite that these promises should bee set after these iudgements and punishments of God against the Iewes least they might suppose God to bestil angry with them and consequently might lay aside al hope and minde of building of the temple and repairing of the City of their longer stay in the land of Iudea as is shewed ver 9. For this rehearsing of the promises of God especially so notable and â—uident touching the restoring of Sion yea and of the City it selfe â—nd of the long continuance of them both did very greatly both â—omfort them and also incourage them to go lustily forward with the building Moreouer this verse like a the beginning also of the verse folowing hath a confirmation of the doctrine which â—â—lloweth namely for that the Prophet was coÌ„maunded by God 〈◊〉 and the almighty God to vtter and to promise these thinges 〈◊〉 his name vnto the Iewes that is vnto his church Why this preface of the Prophet is so often repeated Thus saith the Lord of hostes And this preâ—â—ce of the Prophet is often repeated to wit because in so great â—â—ly burly and trouble of thinges in so lamentable destruction of that people and so great power and boldnes of their enemies the which were against that building of the Temple Esdr 4. ver 1 this promise or doctrine was so much the more diligently to be confirmed Ver. 2. Thus saith the Lord of hostes I was ielous for Zion with great ielousy and I was ielous for her with great wrath The chiefe came of all the promises of God towards his church is THe manner order of the Prophet his staying still in the confirmation of the former doctrine For first of all he setteth â—owne the very cause it selfe nay the châ—ese cause of all the promises of God to come and which were to be rehearsed namely the only mercy and good will of God towards them both that these Iewes the posterity of their forefathers should not thinke that they had deserued these things at the hand of Gâ—d with their ceremonies or holines of life
and also that they might vnderstand what was the most certain foundatiō of these promises made vnto them to wit the purpose and will of God which is vnchaungeable So then the most true and chiefe and principall cause nay the onely cause that moueth God to bestow so great benefites vpon them His only bounteousnes and louing good will and vs all that is vpon his church is the very bounteousnes and louing good will of GOD toward those whom he hath wholly chosen For as at the first he chose and loued them for that cause onely so also for the same cause doth he cherish and defend them And this free good will of God towards those that are his is described and set foorth by the adioyntes to wit his Iealousie For as Augustine saith He which loueth the selfe same also is iealous and will haue the thing which is deare vnto him to bee safe without danger and to doe well But that the nature and greatnes of this loue of God toward vs whom hee hath chosen may bee knowne there is added or set downe a difference namely that this ielousie of God is great and earnest And the Prophet dooth describe this ielousie by a worde of like signification to wit of heat or of burning loue For that same sincere or vnfeined and pure loue both of GOD toward vs and also ours toward GOD is an exceeding burning and heat of the heart wherewith wee doe burne and loue Vers 3. Thus saith the Lord I will returne vnto Zion and will dwell in the middest of Ierusalem and Ierusalem shall be called a citie of trueth and the mountaine of the Lord of hostes the holy Mountaine Effects of God his loue FRom the cause he commeth vnto the effects and the same generall and in consideration and respect of the other first in regard of order And in this place there are reckoned vp three which are as it were the causes of them that doe follow at leastwise they goe before in regard of order 1. God his reconcilement with those that are his The first is God his reconcilement or being made friendes with those that are his the which metaphorically is called the returning of God vnto vs and those that are his from whom God seemed before in respect of outward things and of the most miserable estate of that people to bee farre distant 2. His dwelling among them and a great way off in the iudgement of men Psalm 74. and Psalm 85. The second benefit or effect of the good will of God toward those that are his Schacan is his dwelling yea and that his sure dwelling among them for this dooth the Hebrew word signifie to haue a sure and setled dwelling Further it hath an Emphasis or vehemencie and force whereas God is saide to dwell in the middest of those that are his to wit that he may the more easilie bee present with the whole bodie of his Church 3. His sanctifying of them and euery one of the faithfull and help them The third effect and benefit is The sanctifying of them For like as God dwelleth among those that are his so also doth he sanctifie them by his presence and dwelling among them Iohn 17. By the which is vnderstood that this presence of God is not a bodily presence but spirituall for as much as it bringeth holines vnto our mindes And doubtles the presence of God is the dwelling and efficacie or working of his holy Spirite in vs by the preaching of his worde the Sacraments and inward mouing in vs. Further hereby also is gathered that this same presence of God is not idle and without effect in his Church And by the name of the citie and of Sion 4 What the figure Metonymia is see Oseas cap. 4. ve 3 he doth by the figure Metonymia signifie and betoken the inhabitants themselues both which were in the citie and also which in regarde of their office were and dwelt in the temple In the citie that is in the men of the citie he will haue trueth for to be that they should not be hypocrites before God and lyars and league breakers one vnto another and in the mount Sion where the Temple was hee will haue holines to be that in the same the true worship that is which is appoynted by God may be done and that reuerently Vers 4. Thus saith the Lord of hostes there shall yet olde men and olde women dwell in the streetes of Ierusalem and euery man with his staffe in his hand for very age The securitie or saftie of the Church THe fourth benefit the securitie or saftie of the Church or the continuance and defence of the same euen on this earth So then the course and order of the speech of the Prophet and of the promises of God descendeth or commeth downe from spirituall benefites vnto earthly benefites For as Paul writeth 1. Timoth. cap. 4. ver 8. Godlines is profitable vnto all things which hath the promise of the life present and of that that is to come Now this defence and continuance of the Church is described or set forth by those adioyntes the which only come to passe and fall out in the time of great peace and quiet continuance to wit long life of the citizens saftie of the old men and finallie great numbers of children and publike playing in the streetes God therefore promiseth that the citizens of Ierusalem which shall dwell in the same shall bee long liued and shal come vnto great hoarenes of head and old age yea of both sexes or kinds that is to say both men and women the which is a signe and adioynt both of a citie of long continuance and also inhabited in peace Vers 5 And the streetes of the citie shall be full of boyes and girles playing in the streetes thereof 5. Store of childrē playing in the streetes ALso the number of children of both sexes that is male and female and their freenes from danger and feare of enemies the same publike which then appeareth when as they freely and boldly play in the streetes without feare is a most certaine signe and token of the continuance and peace of the sayd citie And it hath a mouing of affection in that he maketh mention both of old men and of children and it addeth a great Emphasis or force vnto this sentence Vers 6. Thus sayth the Lord of hostes Though it be * Or Wonderfull vnpossible in the eyes of the remnant of this people in these dayes should it therfore be * Or Wonderfull Their doubting distrustfulnes many waies answered vnpossible in my sight sayth the Lord of hostes THis is the answering of an obiection that might bee made that they should not distrust these so great and large promises of God because of their smalnes and fewnes For the Prophet answereth this their distrust and doubtfulnes of mind many wayes 1. Frō the power of God compared
offer the thing it selfe vnto the view of the eyes more cleerely so that in a maner it may seeme to bee seene and not to be read Moreouer this verse containeth two circumstances of this promise The first of the time in this word yet The second of the thing in the word they shall come For so much the more ioyfull certaine is the promise for that the time to come hereafter is promised to bee like vnto the time past to wit 1. Of the time when as many people come from all places vnto Ierusalem to seeke the God of Israel 2. Of the thing it selfe as appeareth by the Acts of the Apostles cap. 8. and Psal 96. where the Prophet exhorteth both the Iewes and the Gentiles to praise God for his mercies saying Giue vnto the Lord the glorie of his name bring an offring and enter into his courts Worship the Lord in the glorious Sanctuarie tremble before him al the earth Secondly it is most ioyfull whereas the Prophet sayth they shall come that is euen for honor sake taking their iourney from out of their owne cities they shall goe and come as farre as vnto the land of Iurie So Psalm 84. ver 6.7 Dauid praiseth the courage of the people that passe through the wildernesse to assemble themselues in Zion saying They going through the vale of Baca make welles therein the raine also couereth the pooles They goe from strength to strength till euery one appeare before God in Zion Vers 21. And they that dwell in one citie shall goe to another saying Vp let vs go and pray before the Lord and seeke the Lord of hoste I will goe also Two other circumstances TWo other circumstances or parts and amplifications of the former promise the which are set forth by the figure Prosopopoeia or Hypotyposis 1. They shal come not one by one but by heapes One is for that not euery one by himselfe or seuerally only to wit one after another but gathered together and by heapes in a great companie they shall come the which thing hath a greater testimonie or witnesse of their zeale and honour vnto the worship of God as appeared immediatly before out of the testimonie of the Psal 84. ver 7. The other circumstance sheweth the end 2. Why they shall come why they shall come thither namely to worship the true God And here in this place the true worship of God is described or set forth vnder the name of praying and seeking The word praying comprehendeth inuocation or calling vp vpon God and giuing of thankes And the word seeking the knowledge of God set from his word out of the which appeareth and groweth faith and obedience Vers 22. Yea great people and mightie nations shall come to seeke the Lord of hostes in Ierusalem Or and to * The face of the Lord. Two other circumstaÌ„ces also pray before the Lord. HEre also are two other circumstances expressed namely the qualitie or dignitie it self of the people which shall ioyne themselues with the Iewes to seeke the true God and the place 1. The dignitie of the commers where they shall seeke him As for their dignitie the same is here set forth two-fold namely their multitude and their excellencie For many shall come 2. The place wher they shall seeke God The which is set against the small people which then dwelled in Iudea And the selfe same shall be mightie nations the which shall excell among the rest in same power and rule bearing Whereby the Church of God shall bee the more ioyfull and greater and the glorie thereof the more cleere and renowed The place also is set downe whither these people shall come to 〈◊〉 Ierusalem it selfe the chiefe and head citie of the Iewes that they should vnderstand that they haue therefore a most iust and most true cause of ioy Why they shall come to Ierusalem rather theÌ„ vnto any other place and that they are indeed honoured by God Aâ—â— the Prophet by the way setteth downe a reason why these people shall come vnto that place especially namely because the face or presence of the Lord shal be there He calleth the face of God those visible signes of the presence of God which were at Ierusalem namely the Temple it selfe and the sacrifices which were offered in the Temple So then the people did seeke that place not being moued with the consideration of the soyle or land it selfe nor with the dignitie of the walles and stones nor with the riches or excellencie of the people of the Iewes but for that there were there at that time the manifest tokens of the presence of God such as now are the pure preaching of his word or of the Gospell and the sincere or true administration of the Sacraments ordained by himselfe Vers 23. Thus sayth the Lord of hostes In those dayes shall ten men take hold out of all languages of the nations euen taken hold of the skirt of him that is a Iewe and say We will goe with you for we haue heard that God is with you Yet two other circumstances LAst of all two other circumstances also or other parts of the former promise are here set downe and added by the figure Hypotyposis and Prosopopoeia to wit 1. The zeale of the commers the earnestnes or zeale of those that come and their number Their earnestnes or zeale shall bee most great For ten men of the nations shall followe after one Iewe as their Captaine yea and that willingly and of their owne accord 2 Their number with great affection because those ten shall hold fast that one Iew most strongly as namely from whom they will not be pulled away So doth the Prophet Isai speake of the calling of the Gentiles cap. 2. ver 3. in these words And many people shall goe and say Come and let vs goe vp to the mountaine of the Lord to the house of the God of Iaacob and he will teach vs his wayes and we will walke in his paths for the law shall goe forth of Zion and the word of the Lord from Ierusalem So Dauid Psalm 102. ver 15. Then the heathen shall feare the name of the Lord and all the Kings of the earth thy glorie And ver 21 22. That they may declare the name of the Lord in Zion and his praise in Ierusalem when the people shall be gathered together and the kingdomes to serue the Lord. The number of them is declared in these words they shall come out of all nations and languages and not only out of one part of the world as for example out of the East or out of the West but also out of the North and out of the South This at the length was brought to passe after and by the preaching of the Gospell Acts 2. And Christ sayth Mat. 8. ver 11. That many shall come from the East and West and shall sit downe with Abraham Isaac and