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
sacrifice c. this word I hath a maruailous vehemencie or force as if he should haue said If all the world besides should be vnmindfull of their dueties I euen I that miserable wretch rebell and runagate from God thus mercifully beyond all desert deliuered c. will sacrifice vnto God and shew my selfe thankfull And touching these sacrifices I take them to haue beene such as the law of God in such cases requireth Leuit. 7. the which Ionas after that he came forth of the bellie of the fish sacrificed at Ierusalem according vnto the word of God This therefore was done afterward For first he was cast vp by the fish Vers 10. And the Lord spake vnto the fish and it cast out Ionas vpon the dry land The effect of Ionas his praier THe effect of Ionas his praier God beeing called vpon was present with Ionas and sent him forth aliue out of the bellie of the fish of whome he had beene swallowed vp This agreeeth with the rule Psal 34. v. 19. Great are the troubles of the righteous but the Lord deliuereth him out of them all And with the which hath before beene alleadged out of other Psal as Psalmâ— 50. ver 19. Psal 116. ver 4. and Psal 107. And he saith further that God commanded the fish to cast vp Ionas that is that the fish should deliuer backe againe the thing which God had lefâ— with him for a time to keepe The fish obeieth and deliuereth him that herby we also may learne to obey God and to acknowledge all thinges to be subiect vnto his power and to reuerence and stand in awe of him and to worship and feare him And thâ— is furthermore a notable example and witnes to prooue then râ—surrection or rising againe of our bodies An example of the rising again of our bodies For the land and these shall deliuer vp againe yea all other elements shall deliuer vp â—gaine the bodies of men which they haue receiued when Goâ— so commandeth them Hereof read more at large Ezech. 37. CAP. 3. Vers 1. And the worde of the Lord came vnto Ionas the secoâ—â— time saying The second part of this booke THe other or second part of this historie 〈◊〉 booke in which that same commandemeâ—â— of God is rehearsed againe the which wâ—â— before inioyned and commaunded the Prophet Ionas the execution whereof is now with great fruite and profit put in practise bâ— Ionas that it may sufficiently appeare thâ—â— he did before amisse suppose that he was iâ— vaine sent vnto the Ninivites when as afterwardes he shall seâ— with his owne eyes so great and wished for an effect of his preaching But yet for all this did not Ionas sufficiently esteeme of thâ— neither but still had cogitations or surmises that were carnallâ—â— fleshly concerning the contempt scorning and diminishing oâ— his propheticall office by meanes of this his preaching as appeareth by the 4. chapter A rehearsing againe of the former commandement touching the destruction of the Niniuites Nowe this verse containeth the commandement of God touching the shewing vnto the Ninivites their destruction becausâ— of their wickednes and the same rehearsed here againe in as many words as it was declared before cap. 1. ver 1. And therefore the Prophet saith Againe or The seconde time where appeareth that albeit hee were unworthy yet neverthelesse that he was not onely retained in the Church as a member of the same but also was restored unto the office of a Prophet through the singular favour and mercy of God So likewise Peter after his great fall and deniall of his master was notwithstanding afterterwards not only received into favour againe but also by Christ put in commission a fresh to feed his sheepe Iohn 21.17 where Christ saith unto him the third time Simon the sonne of Iona lovest thou me Peter was sory because he said unto him the third time lovest thou me and said unto him Lord Thou knowest all thinges thou knowest that I love thee Then Iesus saide unto him Feede my sheepe Now if Ionas had not had this commission renewed hee neither ought nor could have gone to Ninive and followe that first commavndement the which seemed through Ionas his offence by God himselfe to have bene revoked or called back Further these things were done by Ionas at the least under Ieroboam the sonne of Ioas king of Israel under whome he lived at what time the power of the Assyrians was now knowen unto the Israelites but as yet not feared of them For so it began to be under Manahem the king 2. King 15. Vers 2. Arise goe to Ninive that great citie and preach unto it the preaching which I bid thee An explanation of that which went before AN explanation or making more plaine of that which was said before For Ionas declareth what God commaunded him to wit the same thing which he did before So much doe these wordes sound Preach the preaching which J bad thee For God will have it wholly to be fulfilled neither is the same changeable Psalm 115.3 Our God is in heaven say the faithfull he doeth whatsoever he will Therefore albeit here be nothing said of the sinnes of the Ninivites yet is the same to be repeated out of the first chapter ver 2. as is that which followeth vers 4. and is said of the 40 daies the which was then also commanded him to say unto them Vers 3. So Ionas arose and vvent to Ninive according unto the word of the Lorde novv Ninive was a great citie and excellent of three dayes iourney THE execution and faithfull performance of the commandement of God as may thus appeare For God said unto him before vers 2. Arise goe to Ninive and here it is saide He arose and went to Ninive according unto the word of the Lord that Ionas may shew himselfe now to haue bene ready to obey and not to be resisting disobedient and running away as he was before So ought we to obey God both faithfully and also readily And for the truth of the history and to testifie or witnesse his obedience he describeth Ninive to shew that he came into the selfe same city and that he told the selfe same things the which God had commaunded him that is to say hee came unto that same very great city Ninive The greatnes of Ninive the which as Herodotus and Diodorus Siculus lib. 3. cap. 1. doe affirme was more then 30. French leagues and was seated by the river Tygris Strabo lib. 5. Geograph saith that there were certaine remnants thereof the which are called a citie Tacitus lib. 12. Annal. Marcellinus lib. 14. and 18. doe attribute it unto Commagena Now albeit he were sent both alone and also a stranger and to tell them being infidels hard and heavie newes yet is he not afraid being both instructed in faith and also now taught by experience of the might and power of God in preserving him So Elizeus goeth to Damascus
the true worship of God It appeareth by the diuision of the land described in the booke of Ioshua and by cap. 4. of the first booke of Kings that there were belonging vnto this kingdome of Israel both most fruitfull places and also fine and beautifull places The Antithesis or contrarietie the which is manifestly seene in this sentence of the Prophet 2. The Antithesis or matching of contraries one against another expresly to bee gathered out of the words of this verse is first in the word Saphir the which signifieth fine and beautifull and faire and in these words naked with shame So then the places which before were fine and faire places and a pleasant dwelling the same shall now become naked yea and that with shame because the fearfull tokens of the most iust wrath of God shal be extant and remaining against that countrie Againe there is an Antithesis or setting of contraries one against another in these words goe or flee and the inhabitant of the place that is full of cattell shall not come forth to helpe thee or to receiue thee or ayde thee that is no husbandman or farmer albeit that he neuer so much haue or receiue of thee that his standing to wit both his house which he dwelleth in in the fieldes and the cattell themselues which he feedeth For the farmers and tillers of farmes in the countrie haue them for the most part of the citie owners hired for a rent or for a reward vnles that they themselues bee rich and the owners of them But the Prophets meaning is that those farmers which shall hold these farmes of them shal not meet them when they flee away that they may refresh and helpe their Landlords The reason is added because that the husbandmen being so awhaped and frighted shall not doe it for feare so that they shall not dare to goe out of their rockes fields and farmes For saith the Prophet there shall be mourning and it shall bee heard euery where both in the places and houses the which shall be adioyning and neere vnto these farmes Finally both in the townes and in the fields there shall be great feare great trembling great dismaying abashment so that not so much as the countrie seruants who in their farmes haue their foode and dwelling of their masters shall come out of those their farmes and houses to comfort and meete their masters nor to bring them any helpe at all when as they slee and passe by that way And this doubtles is a description of exceeding great miserie calamitie or distresse to be lamented whereas for feare the very lawes of nature and humanitie are altogether neglected and forslowed Vers 12. For the inhabitant of Maroth waited for good but euill came from the Lord vnto the gate of Ierusalem A yeelding a reason of this so great abashment THis is a rendring of a reason of this so great an abashment the which shall be in the inhabitants of the pasture place and full of cattell that is to say in the husbandmen For albeit that it was shewed before that this should come to passe because of the feare of the husbandmen yet here is now declared how iust this feare is and that it cannot bee accused or found fault withall Therefore sayth the Prophet the inhabitant of the place abounding with cattell the which is here called the inhabitant of Maroth or of the rough place that is of the rocks and mountaines for in the mountaines as well as in the valleyes there are wont to bee places for pastures and flocks and heards of cattell that same inhabitant I say that is the husbandmen shall mourne and shall wonderfully bee tormented with in themselues and shall be afrighted for the benefit and commodities of victuals and of the countrie by the enemies gotten from them that is taken away by force And especially when as they shall see this euill or punishment to be from God to haue reached and come euen vnto the gates of Ierusalem that is of that holie citie There is a like place to cause the people to bestirre themselues looke about them Mat. 24. ver 15. when they shall see the abomination of desolation spoken of by Daniel the Prophet standing in the holie place For then sayth he let him that readeth consider it We are taught by this example that the afflictions or punishments which God sendeth vpon his Church The iudgemēts of God vpon his Church ought especially to be regarded are especially to bee considered of vs and regarded For they are most assured tokens of his wrath against the world and most true prognostications of great miseries the which shall afterwards insue vnto therest of mortall men Ezech. 9. And therefore Peter sayth 1. Epist cap. 4. ver 17. If iudgement first begin at the house of God what shall be the end of those that obey not the Gospell of God Vers 13. O thou inhabitant of Lachish binde the charet to the beasts of price or dromedaries she is the beginning of the sinne to the daughter of Zion for the transgressions of Israel were found in thee THis is a descending or comming downe vnto particulars For after that he hath generally shewed the laying waste and destruction of the whole land to come A comming vnto particulars that he might declare the greatnes of this punishment and ouerthrowe he now commeth downe vnto certaine places and describeth what trembling and miserie shall be in them especially What the figure Prosopopoeia is see Oseas cap. 6. ver 1. as in this verse by Prosopopoeia or feining of a person the Prophet speaketh vnto Lachish a citie of the kingdome of Iudah the which he sheweth shall bee punished for the same impietie or vngodlines which was in Israel that thereby Israel himselfe may iudge that is that kingdome that he must be punished for the like vngodlines Two parts of this verse Wherefore there are two things here to be noted One the speedie fleeing and feare of the citie Lachish and of the citizens The other 1. Their speedie fleeing the cause of the same The fleeing and that not onely vpon horses such as posts are wont to ride on but also vpon Dromedaries And this is a kind of beast most quicke and swift 2. The cause thereof farre exceeding the swiftnes of horses as writers of histories doe affirme For they are called Dromedaries of their swiftnes in running But whereas it is sayd that this calamitie or miserie shall make the citie of Lachish it selfe afrayd it appeareth to be great Ierem. 34. ver 7. Lachish and Azekah are called strong cities of Iudah For Lachish was a strong citie in the kingdome of Iudah but yet such a citie the which Sennacherib afterwards wonne as it is Isai 36. ver 2. and the citizens thereof as wee see them here in this verse willed for to doe ranne away most fearefully whilest Salmanazar taketh Samaria and spoyleth and wasteth
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
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
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
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
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
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
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
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
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