for the noble men the most honorable personages of this city No were vsed of the enemies like slaues to wit wheÌ„ as they deuided them among them selues by lots Neither did their dignity nor degree nor power nor wealth priuiledge or keepe free the nobles great men of No from this punishment The fourth token is Their great men also were bound with chaines 4 The great and mighty men were bound in chaines as well as the common sort basest of the people These thinges ought to terrifie or feare both the Niniuites which vsed a cruell gouernment and our selues also when as we obey not God and all princes which are cruell vnto their people that all men may feare and know that God will be a reuenger and punisher of their sinnes Vers 11. Also thou shalt be drunken thou shalt hide thy selfe and shalt seeke helpe because of the enemies The applicatioÌ„ of the former example vnto the Niniuites by three effects THe applycation of the former example vnto the Niniuites from whom also he taketh all hope of escaping or of help And in this verse he threatneth alike punishment vnto the Niniuites as fell out vnto the citizens of No and that by a three folde consequent or effect the which he rehearseth first 1. Niniue shall be drunken Thou also shalt bee drunken O Niniueh sayth the Prophet wherein is diligently to be noted that the Prophet doth not pronounce or shewe that Niniuch shall onely drinke or lightly sippe at this cuppe of affliction punishment but that it shall come to passe that she shall be drunk with that cup that is she shall drinke of it vnto her destruction and so consequently shall be grieuously afflicted So all the wicked are sayd that they shall drinke of that same cup Psal 75. vers 8. In the hand of the Lord is a cup and the wine is red it is full mixt and he powreth out of the same surely all the wicked of the earth shall wring out and drinke the dregges thereof And of this cup shall they drink will they nill they and in spite of their teeth albeit they neuer so much refuse to doe the same For thus is Ieremie from the Lord willed to say vnto all the Princes of the heathen concerning this matter cap. 25. vers 27 28. Therefore say thou vnto them Thus sayth the Lord of hostes the God of Israel Drinke and be drunken and spew and fall and rise no more because of the sworde which I wil send among you But if they refuse to take the cup at thine hande to drinke then tell them Thus sayth the Lord of hostes ye shall certainly drinke Thus then shall Niniueh be handled by God as No of Egypt was before And it is also earnestly to be marked here that the Prophet turneth his speech vnto Niniueh that this threatning may seeme to be the more forcible and may the more presse feare and strike the Niniuites 2 They shall hide themselues The second consequent or effect of this punishment is that Niniueh that is the citizens of Niniueh shall hide them for feare and trembling For they shall seeke vnto theÌ„selues couerts whereinto they may runne because of the crueltie of the Chaldees as the woods rockes rough and vnpleasant places so great doubtles shall be their feare and flight The third 3. They shall seek helpe They shal seeke helpe also and gather together and craue power from euery place because that they see their enemies namely the Chaldees to be in strength too mighty for them and for that they doe stand wonderfully in feare of them whom notwithstanding the Assyrians despised before Thus doth GOD fill their hearts with feare whom he will haue to bee ouercomen and furnisheth their hearts with constancie and boldâ—es whom he hath decreed shall be conquerours and get the vpper hand So Dauid Psalm 59. comforteth himselfe with the assurance of God his help against the power and strength of Saul his enemie vers 9. He is strong but I sayth Dauid will wayte vpon thee for God is my defence And on the other side Psal 78. vers 9. he sheweth that the Ephraemites being armed and well prepared to the battel were strooken with a feare and ranne away The children of Ephraim being armed and shooting with the bowe turned backe in the day of battell Vers 12. All thy strong cities shall bee like fig-trees with the first ripe figges for if they be shaken they shall fall into the month of the eater NOw he taketh away from the Niniuites all hope of escaping Wherefore there follow sundry Hypophoraes or preuenting of obiections What the figure Hypophora is see Amos cap. 5. ver 21. wherwith the Prophet answereth diuers their obiections trusting in them selues and in their owne aydes and helpes And first of all in this place that same vaine trust which they conceiued of the munitions and sortresses adioyned vnto their citie For they shall all be vnprofitable vnto them and of themselues most weake For they shall be as subiect vnto falling and as easily throwen downe as the first figges when they be shaken fall downe from the tree And they fall most easily and are most pleasant to eate So vnder the similitude of a basket of first ripe figges very good and pleasant to bee eaten GOD signifieth vnto Ieremie cap. 24. the returne of some of the people of the Iewes from the captiuity Plinius lib 16. Natur. Histor. cap. 26. calleth them soone ripe And Columella lib. de arbor cap. 21. writeth that this fruit must be taken before the rayne come Finally the figge tree of all other trees for the most parte doth easily loose his fruit as the writers of naturall things doe teach So then the munitions of the Niniuites shal be like vnto these falling figges namely such as at the first shogging or shaking by the enemies shall be throwen downe and wasted Wherefore in vaine shall helpe be sought for in them Vers 13. Beholde thy people within thee are women the gates of thy land shall be opened vnto thine enemies and the fire shall deuour thy barres A Staying in the same matter For the Prophet taketh awaye from the Niniuites other groundes and foundations of their vaine trust also that they may throughly resolue with themselues that these iudgements of GOD shall fall out vnto them because of their haynous sinnes rehearsed before This verse therefore also is an Hypophora or the answering of an obiection The couragiousnes nuÌ„ber of the Niniuites shal nothing preuaile them And first of all he sheweth that the hope which the Niniuites had to defend themselues by reason of the disposition and number of their people is foolish and false For albeit the Niniuites before time did seeme to be of a warlike courage whilest they bring so many nations of the world vnder their subiection yet at that time when they must grapple hande to hande with the Chaldees
their children vnto this destruction And this may bee vnderstood to haue been brought to passe two maner of wayes namely either whiles the fathers sent foorth their children vnto battailes so that afterwards they were slaine or whiles the fathers themselues being now captiues did bring foorth their children and shewed them vnto their enemies asking for them to put them vnto death The which latter interpretation I doe rather follow and embrace Vers 14. O Lord giue them what thou wilt giue them giue them a barren wombe and drie breasts The figure Epiphonema or acclamatio What this figure is see Ionas cap. 2. ver 9 THe figure Epiphonema or acclamatio whereby the Prophet doth very affectionatly and pitifully bewaile the estate of this people euen by making prayer vnto God that they themselues being both idolaters and hypocrites whom so great a punishment did touch might be warned and repent from their wickednesse It is therefore an earnest prayer of the Prophet and full of affection and pitie toward his nation For the Prophets were not voyd of all affection and pitie albeit that boldly and without feare according vnto the charge committed vnto them by God they did declare and vtter the iudgements of God vnto their people Reade both these places which are to long here to set downe And I for my part doe not thinke this to be a curse here in this place as is that which is contained in the Psal 109. from the 6. verse and certain other there following where the Prophet Dauid wisheth destruction vnto his enemies And as is that of Ieremie cap. 18. ver 19. to the end of the chapter where he prayeth against his aduersaries but I take it rather to bee a prayer wherein the Prophet desireth to haue so great miserie and punishment to bee turned from this people And this shall so be if God himselfe doe rather lay or send vnfruitfulnes and barrennes vpon their wiues and not if he giue their children to be slaine and miserably murthered of the cruell enemies That which before God threatned should come to passe Wherfore he doth not pray against the punishment of so wicked men although they bee his countrie men but that they may rather bee punished by God himselfe then by men because as Dauid sayd it is more tollerable farre better to fall into the hands of God then into the hands of men that are our enemies And therefore when he had the choyce giuen him for a punishment of his sinne in causing the people to be numbred either of seuen yeres famine or three moneths fleeing before his enemies or of three dayes pestilence he answered and sayd I am in a marueilous straite let vs fall now into the hand of the Lord for his mercies are great and let me not fall into the hand of man Sam. 2. cap. 24. ver 14. Therefore sayth the Prophet Lord giue what thou wilt giue that is to say Chasten them both as thou hast threatned concerning the destroying of their children and also as it is meete that it should be done but roote thou out O Lord that nation thy selfe by laying barrennes vpon their mothers and not that the Israelites should fall into the hands of their most cruell enemies of whom thou hast spoken For this is done to the laughing to scorne of thine owne selfe when as prophane or wicked and heathen men doe see themselues to haue gotten the vpper hand and doe destroy thy Church Vers 15. All their wickednesse is in Gilgal for there do I hate them for the wickednesse of their inuentions I will cast them out of mine house I will loue them no more all their princes are rebels Two parts of this verse A Garnishing and setting out of the matter wherein he both repeateth the cause of the former threatning and also the threatning it selfe Therefore this verse hath two parts One 1. The cause of the former threatning repeated wherein the cause is set downe againe The other wherein the same threatning is repeated but now more plainly by parts For here he expresly threatneth the princes in the verse following the rest of the people vnto all which he threatneth vtter destruction 2. The threatning it selfe repeated And as for the cause of so great a iudgement of God against all men and at that time against the Israelites is and alwayes hath been chiefly such iniquitie as reigned euery where in Gilead or Galaad both in the citie and also in the whole countrie without any punishment Idolatrie Crueltie Now this iniquitie was of two sorts to wit idolatrie and crueltie as appeareth both by the bookes of the Kings and also by this Prophet before cap. 6. ver 8.4 ver 15. And hereafter cap. 12. ver 11. Wherefore it is sayd That the whole sinne or wickednesse of this people was in Gilead For there more then in the other prouinces of the kingdom of Israel abounded and reigned both these iniquities and euery kind of hainous offences as well against God as against men Whereas therefore it is here sayd That all the wickednesse was in Gilead this must be vnderstood comparatiuely And thus much of the cause of the punishments And now are repeated the punishments themselues The hatred of God the which were hereupon to insue And the first is Hatred of God For God hateth all those which worke iniquitie and liue wickedly or vngodly Psal 5. Secondly the abandoning and casting off of the Israelites For he threatneth that he will driue this part of the people out of his house that is out of his inheritance familie and people Like as when God did acknowledge them for his and did loue them they were part of his familie and of God his peculiar people Therefore in this place I take the word house not for the Temple not for the worship of God whereof they are sayd that they shall be depriued but for the inheritance priuiledge and familie the which God had peculiarly adopted or chosen vnto himselfe in the feede of Abraham and had promised vnto him For when he calleth him out of Vr of the Chaldees he saith thus vnto him Gen. 12. ver 2. I will make of thee a great nation and I will blesse thee and make thy name great and thou shalt be a blessing I will also blesse them that blesse thee and curse them that curse thee and in thee shall all families of the earth be blessed And againe cap. 15. ver 1. it is sayd vnto him in a vision Feare not Abraham I am thy buckler and thine exceeding greâ—â— reward And Exod. 19. ver 6. God sayth thus of the children of Israel Ye shall be vnto me also a kingdome of Priests and an holie nation To this purpose reade Psal 81. So we Christians which through Christ haue succeeded or come into the place of their familie are called a holie nation a people whom God claimeth vnto himselfe as his proper and peculiar people And
and that among many nations that is diuers or many that is strong and more honorable then others Truely the Gospell when as it was preached did winne and bring vnto Christ both many nations and the same also most mighty as for example the kingdomes of the Romanes and Persians Vers 8. And the remnant of Iaacob shall be among the Gentiles in the midst of many people as the Lyon among the beasts of the forrest and as the Lyons whelpe among the flockes of sheepe who when he goeth thorow treadeth downe and teareth in peeces and none can deliuer The second effect of the power giuen by Christ vnto his church THe second effect of the same power the which by Christ is giuen to his church to wit against the Rebels And that is such that the Church as a ramping lion shal crush them as easily teare them in peeces and consume them as hee is wont to doe a flocke of sheepe So Paul 2. Cor. 10. vers 4. speaking of the power and force of the word of God sayth For the weapons of our warfare are not carnall but mighty through God to cast downe holds And Christ sayth vnto Peter and in his person vnto all other his true ministers Matth. 16. vers 18. I will giue vnto thee the keyes of the Kingdome of heauen and whatsoeuer thou shalt binde vpon earth shall bee bound in heauen and whatsoeuer thou shalt loose on earth shall bee loosed in heauen For either Christ or the Church throweth downe his enemies by the power of his word and that in such sorte that he taking away none can deliuer them and saue them out of his hands as Dauid complayneth of the cruelty of his enemies comparing them vnto a roaring Lyon from whom none can deliuer if God should not stand on his side and therefore he craueth earnestly his ayde Psal 7. ver 1 2. saying O Lord my God in thee I put my trust saue me from all that persecute me and deliuer mee lest hee deuour my soule like a Lyon and teare it in peeces while there is none to helpe Vers 9. Thine hand shall be lift vp vpon thine aduersaries and all thine enemies shall be cut off The conclusion by the figure Epiphonema which what it is see Ionas cap. 2. ver 9. THe conclusion by the figure Epiphonema or acclamation that it shall come to passe that in the ende the church shall get the vpper hand against her enemies The which also maketh plaine by an Antithesis or matching together of contraries and by the kind it selfe of the ruine or ouerthrow of the enemies of the church The antithesis is where he saith Thy hand shal be lift vp Thine enemies shall be cut off and so consequently cast down The kind of destruction is exceeding great for they shall be cut off that is they shall perish and vtterly be destroyed and rooted out and shall not onely be afflicted or haue their estate in part diminished but vtterly ouerthrowen And to the end this conclusion may be the stronger and take the deeper roote in their mindes and that hee may comfort them the more it is confirmed by the person of the promiser For it is God which promiseth and in deede the Iehouah not any feyned God nor any mortall man such as were also euen the Prophets themselues Vers 10. And it shall come to passe in that day sayth the Lord that I will cut off thine horses out of the midst of thee and I will destroy thy chariots The maner time of the former comfort promise A Laying open of the matter more plainely for hee sheweth the maner and the time wherein the former comfort and promise shall come to passe vnto his church The which also is a confirmation of it that the godly and faythfull may bee most assured of it whatsoeuer fall out vnto them in the meane season and albeit that their condition and estate may seeme to be very bad And first the time is expressed and afterward the maner And the manner is also manifold For there are three reckoned vp in this place in order to wit the casting downe and spoyling of the aydes whereon the church seemeth to stay the putting away of Idolatrie which raigned in it before the ouerthrow and destruction of the enemies of the church But this verse hath three things to be noted First Three parts of this verse a description of the time 1. A descriptiō of the time of the fulfilling of the former deliuerance wherein the fulfilling of the former deliuerance and lifting vp of the Iewes or of the church shall bee And it shall be in that day that is in that time For a day in this place doth not signifie the space of 24. houres but a long time yet a certaine time and a time set by God And indeede after that the Lord God shall haue taken away from his church both the aydes of men and also shall haue rooted out of her false doctrine and vngodlines that is shall haue wasted the countrey of the Iewes by the Babylonians and shall haue carried them away captiues into Babylon For then at the last God shall cut off and shall ouerthrow the enemies of his church So then that time may easily both now be obserued or noted and also in times past might haue been noted by the falling out of things foretolde here in this place 2. This promise shal be fulfilled how incredible or contrary soeuer it seeme to be The second thing here to be noted is that albeit in this place a thing neuer so much incredible or not to be beleeued and in shew seeming to be contrary be promised yet neuerthelesse it is promised that it shal most assuredly come to passe For it is God which promiseth and foretelleth these things This is sayd and spoken that is a determined sentence of Iehouah and such as is irreuocable or cannot be called backe And yet this seemeth vtterly an absurde thing or contrary to reason and impossible that then at last God should restore his Church when as he shall haue taken away from it all helpes and aydes But God hath a reason of his counsell and doing the which we will anon declare 3. The taking away of the aids of men The third thing to be noted is the taking away of the aydes of men the which the Iewes that is the Church seemed for to haue the which when as they are sundry and manifold they are onely in parte rehearsed in this verse to wit the aydes of warre as are horses and chariots wherewith the Iewes did fight agaynst their enemies and such other thinges necessary vnto warre the which God will take away from the Iewes before he deliuer them And why I pray you will GOD doe this To wit that they may vnderstande that this their deliuerance is indeede the worke of GOD and to come from GOD alone not from themselues not from mans or any
therefore think that the same greater iudgement of God against them should cease also Therefore least they should suppose that it should not either come at all or else be turned into these more milder punishments the which they suffered the things that follow are now added For both hypocrites and also stubborne and profane or wicked persons doe easely sooth and flatter themselues in the shifting of in the interpreting or expounding of the threatnings of God wherewith in the end they doe destroy and vndoe themselues The conâ—â—nteâ— of this chaâ—â—â—â— But touching this chapter it hath a description of sundrie punishments the which fell out vnto the vnrepentant Israelites before that same last and vtter destruction specified cap. 6. vers 14. before going yet must we not thus thinke that here such things are shewed by the Prophet which had happened vnto the Israelites alreadie albeit that the Lord had chastised and warned them sundry waies before as appeareth 2. King 14. ver 26. but because that this Chapter is a prophesie it containeth those things which were to come and not such as were past alreadie The descâ—iptioâ— of a grieuâ—uâ— famine in this verse and the two other following Further this verse with the two following containeth a description and foretelling of the first punishment And this was a most grieuous famine the which all kinde of fruites being eaten vp and deuoured by the grashoppers the Israelites felt and indured as there is mention of the like Ioel. cap. 1. but in this place there are to be noted three things The one 1. What is shewed what is shewed the other who sheweth it the third after what maner it is shewed A great famine as I said before is shewed the which should fall out vnto them And God is he that sheweth the same 2. Who sheweth it the Lord of all things and Iehouah that is the euethsting and true God He sheweth it by a vision the which hee offâ—red and laid before the Prophet 3. After what maner it is shewed For he sheweth vnto him grashoppers especiallie those which are called * They are in lâ—tire called Porticiâ—ae and may in English be named Leeke eaters Prasocurides which haâ—e their names of eating vp the greene things of the earth as leekes and lettice and such like that of all kinde of grashoppers are the greatest hurters of herbes that bee tender and young growing vp the which they doe most speedilie deuoure And these did God forme or make because as yet they were not neither were they bred at all aduentures and by chaunce but by God his decree As concerning the time wherein God sent them into the countried the Israelites it was after the common hay mowing or cutting of the grasse of the meddowes when as rowen grasse beginneth 〈◊〉 grow againe and to spring vp This is the first part of this vision Vers 2. And when they had made an end of eating the grasse of the land then I said O Lord God spare I beseech thee who shall râ—â—â— vp Iaacob for he is small The second part of this vision shewing what these grashoppers did Synecdoche what it is read Amos cap. 5. vers 21. THe second part of this vision declaring what these grashoppâ—â— sent of God did namely they did vtterly deuoure and eateâ—â— all the greene grasse and herbes wherewith euery kinde of liuiâ—â— creature is wont to be nourished Moreouer I doe here vnderstaâ—â— the other graine and fruites of the earth as of trees and other plain to haue been eaten vp by these same grashoppers by the figure Synecdoche This vision therefore did portend or signifie first a great famine of the beastes and secondly of men themselues for hay mowing is wont to bee at such times as about the which other fruites doe begin now to waxe ripe So then a great wasting of them is here noted for to come by these grashoppers The prayer of the Prophet for the people the which he obtaineth vers 3. And I sayd O Lord c. The prayer of the Prophet taking pittiâ— on so great miserie of the people and therefore praying God that he would either turne it away or else mittigate or asswage it The which he sheweth that he obtained at the hand of God And the Prophet maketh this prayer not that he would be against God or condemn his iudgemeÌ„ts but for that he is moued with a godly pitty towards his afflicted brethren Therefore in that Amos is a Prophet In what sense Amos prayeth for the peâ—ple against whom he prophesieth he denounceth and declareth those iudgements of God but in that he is their brother and a man he prayeth and sueth for the Israelites And there are two causes of the Prophet his commending this people vnto God and seeking to haue them eased in this place set downe The one 1. Cause why he prateth for theÌ„ because this people is of the seede and family or house of Iacob and therefore that same elect and chosen people of God him selfe vnto whome GOD promised his mercy For in the Psalm 89. ver 33.34 God speaketh of them after this maner Yet my louing kindnes will I not take from him neither will I falsifie my trueth My couenant will I not breake nor alter the thing that is gone out of my lippes c. as it there followeth more at large 2. Cause why hee praieth for theÌ„ The second cause why hee prayeth for this people is for that this selfe same people is small that is to say already and hardly vsed and afflicted by their enemies For this doth not agree with the good will and louing kindnes of God to ward men yea and that which more is with his especiall couenant towards his people to afflict or punish him being afflicted or punished already and being fallen to thrust him further into the extreamest miserie of destruction Lastly that he shuld shew forth the great fearful power of his iustice vpoÌ„ those that are his It standeth not with God his mercy to vse ex tremity vnto those that are his for that he keepeth for his enemies men that are almost consumed already and that he should quite and clean swallow them vp being as it were at the last cast and brought so low that they can scarse fetch their breath And therefore Dauid in his Psalmes doth often pray that he wil not vse against his but reserue for his enemies his great wrath strength and power to be powred and shewed forth vpon them as Psalm 89. vers 6. Powre out thy wrath vpon the heathen that haue not knowne thee and vpon the kingdomes that haue not called vpon thy name But for the faithful he prayeth Returne ô Lord how long and be pacified toward thy seruants And Psal 130. vers 3 4. If thou ô Lord straightly markest iniquities ô Lord who shall stand But mercie is with thee that thou mayst be feared Vers 3. So the
be done with these kings of theirs They also shal be cut off and that in a moment of time and with a light arme or very easily to wit in such sort as the fome arising vpon the waters ceaseth to be vanisheth away and is smitten off And verely where as it is said A man is but a bubble euen the same appertaineth vnto kings also and therefore Esay giueth this counsel cap. 2. ver 22. saying Cease you from the man whose breath is in his nostrels for wherein is he to be esteemed And we haue seene immediatly before out of the Psal 62. That the chiefe men are but vanitie and lies and Kings are as easily throwne downe by GOD as other men For Psal 76. ver 12. Dauid affirmeth That God shall cut off the spirite of Princes he is terrible to the kings of the earth and therefore are they as easily cast down from their seates by God and also slaine of him as are any other men in like manner Vers 8. The high places also of Auen shall be destroyed euen the sinne Israel the thorne and the thistle shal grow vpon their altars and they shall say to the mountaines Couer vs and to the hils Fall vpon vs. The fourth amplification of the punishment to come THe fourth amplification of the punishment to come taken from the places them selues into the which it shal breake For not only the idols themselues shal be destroied and the kings also but the places in like manner in the which the idols were worshipped in the land in that kingdome of Israel as are their idol-temples high places altars and such other like places Surely all colour of escaping the iudgement of God must be taken away from idolators because that they imagine and forge vnto them selues infinite exceptions and defences against it Furthermore al thinges must needes be rooted out and taken away the which haue serued to the hurting and dishonouring of the maiestie of God as appeareth by the 40. chap. of Esay ver 19 20. But the place cap. 30 ver 22. is a great deale more plaine for this purpose as I take it where God derideth the vanitie of men in sparing for no cost charges and labour in making of idols which in their foolish opinion should not be mooued but stande sure for euer whereas a little after he sheweth that both these and al that put their trust in them when the Lorde shall once blowe vpon them shall wither and the whirlewinde shall take them away as stubble Wherefore the ouerthrow of the places which haue beene dedicated to the worship of idols is here fore-told and the same signified to be most lamentable and reprochful setting downe the cause hereof to wit for that they were the very sinne of Israel that is the sinne of idolatrie was contained in those places wherewith the Israelites and the same ten tribes did chiefly offend of God and prouoked him against them aboue the rest of their sinnes For there was not onely idolatrie among those ten tribes but other offences also reigned there as we haue seene but God was more angred with their idolatrie then with their other sinnes whereof it commeth to passe that these words euen the sinne of Israel being set down by a parenthesis and put in the same case with that which went before What Parenthesis is see Oseas cap. 8. v. 2. are of very great force and weight Againe the whole ruine of these places is threatned and not in some part and as I haue said it is threatned to be full of reproch and shame For the briars and thornes and other like bad weedes which are heaths of desert places and vnpleasant shall come vp and growe vpon their ruinated and broken downe altars So Esay cap. 5. ver 6. God threatneth that he will lay his vineyard wast that it shall not be cut nor digged but briars thornes shal grow vp in it And c. 7. v. 24. he sheweth that the whole land shall in his anger be so ouergrowne with thē that it shal become as it were a wildernes and a couert for al wilde and hurtfull beastes that a man except he be well armed shal not be able to passe there but with danger of his life and therefore he saith With arrowes and with bowe shall one come thither because all the land shall be bryars and thornes Furthermore this selfe same punishment shal be ful of horrour and sudden feare like to make them runne madde withall to wit because it shal be vnlooked for of the idolators The punishmēt shal be ful of wonderfull suddaine feare Wherefore they shal be so awhaped and tremble at the same casting downe and ouerthrowing of their altars that they shal preferre death before life and they shal be ouertaken with so great terrour and sorrowe of minde that they shal say vnto the mountaines Couer vs and vnto the hils Fal vpon vs. This phrase and kinde of speaking doth Christ repeate Luc. 23. ver 30. and the like is Esay 2. ver 19. when as he describeth or setteth forth the exceeding trembling and dismaying of minde that shal come to passe the which men shal conceiue of the vnlooked for and sudden iudgements of God against them and when as he sheweth that they shal not be safe in any place So when Dauid wil signifie his desire to haue his enemies brought vnto that plight that they shal be so feared as that they shal not know what counsel to take nor which way to turne them selues he praieth against them Psal 35. ver 6. after this manner Let their way be darke and slipperie and let the Angel of the Lorde persecute them Vers 9. O Israel thou hast sinned from the dayes of Gibeah there they stoode the battell in Gibeah against the children of iniquitie did not touch them The rendring of a reason why they shall be so grieuously punished THe rendring of a reason why God wil so grieuously punish thē to wit because that of olde they haue begunne to sinne against God and haue not since that time repented although they haue bin admonished or warned by the most manifest iudgements and threatnings of God And here is a very long time rehearsed wherein the Israelites liued most wickedly and against the commaundements of God namely from the daies in the which the Gabaonites or Gibeonites committed that most shameful villanie the which is reported Iudg. 19. This selfe same fact was called before cap. 9. ver 9. a most exquisite rare or passing wickednes or most deepe corruption Doubtles it appeareth by this place that the same historie is very auncient and that the Gibeonites sinned in that sort straight after that they were by Iosua brought into the promised lande and inioyed the possession thereof quietly that is to say so great a benefite of God and the same so very lately bestowed vpon them For that which is there reported I iudge to haue fallen out before the
touched with the feeling of punishments sent by God Further when as the Prophet granteth the church that shee may mourne in her affliction or trouble hee sheweth that it is the part of men nay that it is godly to be touched and that earnestly with the feeling of the miseries sent of God and that for a man to harden himselfe agaynst them is not man-like and vngodly And therefore Iob in his sixt chapt and 12. vers asketh If his strength be the strength of stones or his flesh of brasse that hee should not bee moued with the feeling of his miseries And this was the affliction or trouble of the Church A comfort for the church Now followeth the consolation or comfort of the same For she shall be deliuered out of that miserie nay she shall be deliuered out of the hand of her enemies euen there and in that place that is in Babylon where shee seemed to bee vtterly lost and deade Ezech. 37. So then the Church shall be raysed and is raysed as it were out of a sepulchre or graue when as she is by God deliuered out of the hands of her enemies The which thing falleth out very often yea and hath done often in this ourage as we our selues haue seene Vers 11. Now also many nations are gathered against thee saying Sion shall be condemned and our eye shall looke vpon Sion A confirmatiō of the former comfort A Confirmation of the former comfort by way of answering such obiections as might bee made to the contrarie For he putteth away those difficulties and doubts which did arise in the mindes of the godly because of the great number of their enemies and the same most strong who seemed likely to hinder this deliuerance withstood them also when they were now deliuered Esd 4. Nehe. 4. He granteth therefore that nations and the same many in number shall bring as great let and hinderance as in them lyeth but the which God shall remoue and take away So then they shall be gathered together to keep the Church of God alwayes vnder oppression They shall wish with all their hearts that Sion may remaine polluted that is prophane desolate reprochfull wasted and that they may see this with their eyes and may inioy this pleasure for the name of God contemned or despised and that they may reioyce for the Church thus miserably vexed Vers 12. But they know not the thoughts of the Lord they vnderstand not his counsell for he shall gather them as the sheaues in the barne An answer against the attempts of the enemies of the Church AN answere against those attempts or indeuours and wishes of the nations which are enemies vnto the Church for these are enemies of the Church And the effect of this answere is that God albeit he sometime vsed those nations to correct and chastise his Church yet had not any such intent or purpose in his minde either vtterly to destroy his Church in such sort as they wish or to keepe it alwayes oppressed or vnder the crosse Wherefore the minde and the end of these prophane or wicked nations farre differeth from the purpose of GOD whilest they afflict or punish the Church of God For they desire vtterly to destroy the people of God but God his meaning and purpose is only to chastise and correct them Thus these men the enemies of the Church vnderstand not at all the coūsell of God So God by the Prophet Isai reproueth the intention of the King of the Assyrians contrarie vnto his purpose in punishing his people cap. 10. ver 7.8 where he sayth of him and his doings thus But he thinketh not so neither doth his heart esteeme it so but he imagineth to destroy and to cut off not a few nations For he sayth Are not my Princes altogether Kings So in Zachariah cap. 1. ver 15. he is greatly offended with the heathen for their immoderat crueltie in vexing his Church saying I am greatly angrie against the careles heathen for I was angrie but a little and they helped forward the affliction Neither shall that come to passe which the enemies goe about but which God hath decreed neither shall they goe any further or can they in vexing of the Church of God then the will of God will suffer Nay further God retorteth or turneth backe the indeuours of these men vpon themselues For God for this purpose gathereth together into one the enemies of his Church that when as he hath gathered them together as it were in one bundle and sheafe he may together and at once destroy and vtterly roote them out as it is here plainly set downe And Psal 76. ver 10. it is shewed how the rage and crueltie of the enemies turneth vnto the praise of God who restraineth the same as best pleaseth him Surely sayth Dauid the rage of man speaking against the crueltie of Sanneherib in the siege of Ierusalem shall turne to thy praise the remnant of the rage shalt thou restraine God therefore shall deliuer his Church Vers 13. Arise and thresh O daughter Zion for I will make thine horne yron and I will make thine hooues brasse and thou shalt breake in pieces many people and I will consecrate their riches vnto the Lord and their substance vnto the ruler of the whole world A confirmation of the former sentence A Confirmation of the former sentence touching the destroying of the enemies of the Church and that by the Church her selfe And he confirmeth it by the power the which God himselfe will giue vnto the Church This power doth GOD describe by diuers Metaphors that it may appeare to be the greater What the figure Metaphora is see Amos cap. 4. ver 12. as of an oxe treading out the corne whose horne is of yron and his hooues brasse Conferre this place with others of like sense as Psal 68. ver 22.23 where is spokē of the mightie deliuerance of the Church The Lord hath sayd I will bring my people againe from Bashan I will bring them againe from the depths of the sea that thy foote may be dipped in bloud and the tongue of thy dogges in the bloud of the enemies euen in it And Psal 149. ver 6.7 thus we reade of the power that God shall giue vnto his Church Let the Saints bee ioyfull with glorie let them sing For here by the figure Synecdoche vnder one kinde of contumelie or despitefull vsage which is to strike the cheeke with a rod all other kindes are comprehended What the figure Synecdoche is see Amos cap 5. ver 21. And this is a notorious and shamefull kinde of despite to bee boxed about the eares or striken on the cheeke Hereof Iob complaineth cap. 16. ver 10. saying They haue opened their mouthes vpon me smitten me on the cheeke in reproch And this reproch Dauid acknowledgeth God to haue payed his enemies home withall Psalm 3. ver 7. saying Thou hast smitten all mine enemies vpon the cheeke
as contrariwise that the sorrowes of the godly should ende in ioy and gladnes And Psal 34. ver 4. he acknowledgeth that God when he sought vnto him heard him and deliuered him I sought the Lord sayth Dauid and he heard me yea he deliuered me out of all my feare Therefore the godly doe call God in whom they trust the God of their saluation that is him who shall deliuer and defend them at the last The third thing is they conceiue most assured trust in mind against all tentations by meanes of those promises of God towards them 3. They conceiue out of those promises an assured hope of being heard For they know that they are heard and shall bee heard of God in such afflictions as they foresee shall fall vpon the vngodly because God calleth himselfe their God peculiarly and is so indeede These three things doe throughly not onely recreate but also consume the godly and doe stay and hold them vp euen in the most iust destruction of all the worlde besides Vers 8. Reioyce not agaynst me O mine enemie though I fall I shall rise when I shall sit in darkenes the Lord shall be a light vnto me A confirmatioÌ„ of the former hoâ—e What the figure Apostrothe is see Amâ—s cap 8. vers 4. A Confirmation of the former hope which the godly haue in God the which is drawen from the nature of GOD and his most sure and especiall promises but it is propounded or set forth by the Prophet by an Apostrophe or turning of speech vnto the enemies of the church that they may the rather knowe this comfort of the church to bee most certaine and that they should not think that the church and the godly either to haue perished or shal perish if at any time they be chastised by GOD. Three partes of this verse And this verse hath three things to be noted First the kinde of speaking which is an Apostrophe or turning of speech whereby the godly 1. The kinde of speaking or the church speaking to their enemies in the singular number doth insult or triumph ouer them through that their assured trust of minde in God and hope of their saluation and deliuerance as Dauid Psal 3. vers 7. in the midst of his troubles turneth his speech vnto God crauing his defence against all his enemies saying O Lord arise helpe me my God for thou hast smitten all mine enemies vpon the cheeke bone Thou hast broken the teeth of the wicked And therefore in the assurance of God his assistance against them Psalm 27. vers 3. he sayth Though an host pitched agaynst me mine heart should not be afrayde Though warre be raysed against me I will trust in this Now the foundation of this so assured and vnconquerable hope of the godly is fayth as it is 1. Iohn 5. vers 4. This is the victory that ouercommeth the worlde euen our fayth the which is grounded vpon such promises as are contayned Psalm 91.93 and such other like Further this whole place with that which followeth is full of figures of a sentence as Prosopopoeiaes Dialogismes Anthropopatheia is the attributing vnto God the parts properties passions and affections of men Anthropopatheiaes and such like the which doe partly garnish the things here set forth partly more liuely represent them as it were vnto our eies and view and doe moue men to obey and rest in the word of God and in his promises 2. Whom the godly speake vnto The second thing to be noted in this verse is whom the godly doe speake vnto to wit their enemies whom the Prophet doth represent vnder the name and person of a knappish and ill tongued woman that their doggish madnes against the church may be vnderstood and painted forth The third point is the thing it selfe or the comfort the which the godly set forth 3. The comfort here set forth They will therefore that their enemies be not glad nor reioyce in minde as of their fall and ruine For they answere nay the same shall not be or come to passe But because exception might by and by be taken yes thou O church of God shalt be afflicted or â—unished by God himselfe the which thing both the Prophet dâ—â—â—â—â—w should come to passe and also the godly do well enough 〈◊〉 â—nd that because of their sinnes it shall come to passe the 〈…〉 godly answere vnto this also namely that it is true indeede that they shall be chastised but yet they shall not therefore be destroyed or the church of God be cast away For God doth chastise and correct those that are his with the rod of a father and of a man onely and not with an yron rod as he vseth to doe the reprobate or off-casts So then this third part of this verse doth consist of an Hypophora or answering of an obiection What the figure Hypophora is see Amos cap. 5. ver 21. wherein the Church dooth grant that she shall indeede be chastised but she denieth that shee shall be rooted out the which thing her enemies hoped for and thereof reioyced And therefore the Lord by his prophet Zachary cap. 1. vers 15. sheweth himselfe to bee very angry with them for that they were excessiue in punishing of Ierusalem more then hee would they should haue done For saith he in that place I am greatly angry against the careles heathen for I was angry but a little and they helped forward the affliction The Church then sometimes falleth by meanes of afflictions but afterward through the grace and fauour of God she riseth vp agayne Ierem. 7. The church sitteth in darkenes when as she is afflicted but yet is she not wholly depriued of the light of God but doth euen then in parte feele the same In a word the Church of God cannot perish Psal 72. Vers 9. I will beare the wrath of the Lord because I haue sinned against him vntill he pleade my cause and execute iudgement for me then will he bring me forth to the light and I shall see his righteousnes Another coÌ„fort of the church ANother comfort of the Church For it is so farre off that the Church can perish by and through afflictions that she beareth the same with ioyfull and contented minde and patiently That the church cannot perish hath bin shewed in the verse before now in this verse is declared that she beareth the iudgements of God patiently and with a quiet minde Therefore whereas she sayth I will beare the wrath that is those iudgements of God the which thou ô mine enemie threatnest shall come to passe vnto mee it is to be vnderstoode of that sufferance of minde the which quietly submitteth or yeeldeth it selfe vnto God Three reasons of the Church her patience a patterne of which patience appeareth in Iob cap. 2. But the church yeeldeth a threefolde reason of that her so quiet and contented patience 1. Shee hath sinned against God First for that it is
meete and right that she should bee so punished For shee hath sinned against God For this is the first reason and preparation of a minde submitting it sâ—lfe vnto the iudgements of God namely earnestly and truely to acknowledge his sinnes and to be displeased with it selfe for the same For this sence or feeling of sin causeth that we murmure not against God but that wee beare his wrath with a quiet minde 2. The punishmeÌ„t shall not be perpetuall The second reason of this comfort and patience of the Church is because this punishment shall not bee perpetuall but onely vntill such time as God shew himselfe a pleader and Iudge betweene his church and the enemies thereof For then will he acquite his church in regard of her enemies and will condemne the enemies of the same So speaketh Dauid of GOD his iudging of his cause against his enemies and the enemies of his church Psal 7. vers 7 8. Awake for me according to the iudgement that thou hast appoynted So shall the congregation of the people compasse thee about for their sakes therefore returne on high The Lord shall iudge the people iudge thou me O Lord according to my righteousnes according to mine innocencie that is in me This the church calleth her iudgement that is the gayning winning of her cause and the time of her deliuerance when as God himselfe shall pronounce or giue sentence of the cause of his church her enemies The third reason of the patience of the church â—s 3. God shall bring forth the righteousnes of his church into the sight of al men that GOD shall bring forth that same righteousnes of his church into the light and eyes of all men that she may be acquired iustified of euery body This is a most singular comfort of the godly and a true foundation of patience for that God at the last and in the end notwithstanding those that be his be neuer so much afflicted by the vngodly will shew and declare that they were iust and guiltles in regarde of their enemies that afflict them Then therefore shall the Church see and perceiue her owne righteousnes not in respect of GOD but in respect of her enemies and of men that vexed and afflicted her Vers 10. Then she that is mine enemie shall looke vpon it and shame shall couer her which sayd vnto me where is the Lord thy God Mine eyes shall behold her now shall she be troden downe as the mire in the streetes An amplification of the former patience and comfort of the church AN amplification of the former patience and comfort the which is felt by the Church by meanes of her iustification to wit because in the end the very enemies of God themselues shal acknowledge and confesse the same righteousnes of the Church This shall come to passe both in the last iudgemeÌ„t also it doth com to passe as often as God by the preaching of his word doth make it known vnto the world that the doctrine of his church is the truelight of the Gospel and heauenly godlines And now out of this confession and acknowledging of this righteousnes wherewith the Church was endued and the which is made by the enemies followeth the shame reproch of the sayd enemies and that especially in those scoffes and taunts wherewith they sharply and bitterly laughed to scorne the hope which the Church did repose or put in GGD demanding of the poore afflicted church Where is thy God And after this sort doe the wicked gibe and floute the godly Psal 42. and 43. Finally The great shame and reproch of the enemies of the Church how great this shame and reproch of the enemies of the church shal be is declared by a double effect namely both for that the church her selfe shall see with her eyes and also euen in this world that same exceeding confusion of her enemies and the enemies themselues shall be despised of all men and be troden vnder foote of euery one as the mire in the streetes These things no doubt come to passe when as God openeth the light of his truth vnto the world Then the enemies of the church are most abiect and contemned as we see in these our dayes when as poperie is banished and cast away in this yeare of the Lord 1582. Vers 11. This is the day that thy walles shall bee built this day shall driue farre away the decree An other confirmation of the comfort hope of the Church ANother confirmation of the comfort and hope of the church the which is taken from GOD himselfe promising the same For here now is GOD brought in by the Prophet promising help vnto those that are his and pronouncing their deliuerance from miserie So then these wordes The day to builde and the verses following vnto the 18. verse are the wordes of God speaking and shewing him selfe vnto his Church trusting in him and most fully comforting her First GOD himselfe promiseth and declareth that it shall come to passe that the Church shall bee builded vp agayne and that assuredly and within a short time For the people was in the captiuitie of Babylon but onely seuentie yeares Ierem. 25. Vers 12. In this day also they shall come vnto thee from Asshur and from the strong cities and from the strong holdes euen vnto the riuer and from sea to sea and from mountaine to mountaine They shal come vnto the church from all places and countries SEcondly he promiseth that it shall come to passe that they shall come vnto her from all places euen by publike commandement and that from out of Assyria Euphrates Egypt other countries The which thing came to passe both vnder Cyrus and Darius wheÌ„ as the Temple of God was renued and restored by publike decree and also as often as before Christ was borne and made man God did helpe his Church as vnder the Machabees and lastly vnder the Gospell of Christ when as all nations came running vnto the true Church of God the which were prophane or wicked before and also enemies vnto the name of God Furthermore and now also when as the Gospell is preached vnto the world Vers 13. Notwithstanding the land shall be desolate because of them that dwell therein and for the fruits of their inuentions THis is the figure Occupatio The figure Occupatio what it is see Amos cap. 5. ver 3. or preuenting an obiectioÌ„ the which the Lord addeth least that the godly because of the affliction of this people the which was very shortly to insue might despayre of the former promises Therfore that both they might be streÌ„gthened also that he might moderate their ioy God did put in this mentioÌ„ of the laying waste of the land which was to come And this verse hath two things First 1. The laying waste of this land a threatning of the laying waste of the nation and of this land that is of the Church the which
And vnder the name of Niniueh 3. The certainty of his prophesie What the figure Metonymia is see Oseas cap. 4. ver 1. What the figure Synecdoche is see Amot cap. 5 ver 21. according to the rule of the figure Metonymia I doe not onely vnderstand the citizens themselues but also I doe comprehend the whole kingdome and countrey of Assyria how farre soeuer at that time it did stretch by the figure Synecdoche of the which kingdome the citie Niniueh was the head and chiefe seate For the threatnings and iudgements which are here denounced or declared doe containe also the destruction of the whole Empire of the Assyrians as well as of this Citie Vers 2. God is iealous and the Lord reuengeth the Lorde reuengeth euen the Lord of anger the Lord will take vengeance on his aduersaryes and hee reserueth wrath for his enemies Hee extolleth the iustice and the power of God THe Prophet being to threaten vnto a most great and mighty Monarchie or Empire at that time destructiō the which should be performed by God doth first preach of both the iustice and also the power of God the which he doth highly and with great maiestie extoll and set vp aboue all humane power And first of all of his Iustice for that when as God is most holy he cannot but most greatly and iustly be moued with the sinnes of men conspiring agaynst him and the lawes which he hath giuen vnto mankinde whom so conspiring he calleth here his aduersaries and enemies he cannot but be angry with such wicked persons and in the ende most seuerely or sharpely punish them but he reserueth or keepeth the effects of that his anger towards them vnto a fit time and season albeit he seemed altogether to haue forgotten their haynous offences Wherefore this thrise repeated mention of reuenge and vengeance and the hotenes and force of his anger wherewith Nahum sayth that God was takē is not an vnaduised or mad hastines but an exceeding great hatred of God against the vngodlines of al men albeit that he beare long with it notwithstanding to wit that men should repent Roman 2. or bee made vnexcuseable Vers 5. The mountaines tremble for him and the hilles melt and the earth is burnt at his sight yea the world all that dwell therein An amplification of the former effects AN amplification of this effect For God doth not onely mowe downe the flowres and the blossomes and the ornaments of the mountaines but also moueth and shaketh the mountaines themselues that they both tremble and totter in their places and are caried into other places and finally are melted and doe perish vtterly howsoeuer they may seeme with most strong rootes to be grounded in the earth and to be altogether vnmoueable But why should not God doe these things who in the name of Christ hath giuen vnto his elect and faythfull men the power to bring this thing to passe For Mat. 17. ver 20. Christ sayth vnto his disciples Verily I say vnto you If yee haue fayth as much as is a graine of mustard seede yee shall say vnto this mountaine Remoue hence to yonder place and it shall remoue and nothing shall bee vnpossible vnto you And of this great power of God we haue also Psalm 29. vers 5.6 The voyce of the Lord breaketh the Cedars yea the Lord breaketh the Cedars of Lebanon Hee maketh them also to leape like a calfe Lebanon also and Shirion like a young Vnicorne Further there is an example of this thing recited Exod. 19. vers 18. of the trembling smoking and shaking of mount Sinai at the giuing of the lawe the which is also repeated afterward agayne Psal 68. vers 8. and Psal 114. vers 4. There are also many such like things reported by Plin. lib. 2. Nat. Hist. and by other Hystoriographers and writers of naturall matters Moreouer the other parts of the earth nay the whole world inhabited is brought forth also for a witnes of this surpassing power of God For when as God pleaseth the earth it selfe burneth nay flameth the which both fell out in the destruction of Sodome and also at other times and hath in like manner been often seene in the mountaine Aetna and Vesuuius and Plin. lib. 2. Nat. Hist. cap. 106. reciteth other examples of this thing Thus God hath power ouer all elements yea heauen it selfe as Peter teacheth 2. epist cap. 3. ver 10. where he sayth But the day of the Lord will come as a theefe in the night in the which the heauens shall passe away with a noyse and the elements shall melt with heate and the earth with the workes that are therein shall bee burnt vp Because he is the creator of the whole world and all the partes and elements therof Of which things there are examples in Christ commaundnig both the windes and the waters Mat. 8. ver 27. Where after his miraculous calming of the rage of the sea of the windes the men marueiled saying what man is this that both the windes and sea obey him Ver. 6. Who can stand before his wrath or Who can abide in the fiercenes of his wrath his wrath is powred out like fire and the rockes are broken by him The conclusion THe conclusion Therfore nothing can stand against the so mighty power of God being angry with the Assyrians Nothing can abide before him in his wrath Finally nothing can euer lift it selfe vp when as he presseth downe Wherfore those forces of the Assyrians fearfull vnto the world and at the which it is astonied shall not let but that they and their Empire shall be ouerthrowen by God and fall So Dauid speaketh of God his power to bring his enemies to nothing Psal 68. ver 2. As the smoke vanisheth so shalt thou driue them away and as wax melteth before the fire so shall the wicked perish at the presence of God And Psal 130. ver 3. he crieth out If thou O Lord straitly markest iniquities O Lord who shall stand 1 The conclusion confirmed by a Similitude Moreouer this conclusion is confirmed by a similitude For the anger of God is most like vnto fire and a flame the which beeing kindled forthwith is scattered abroad on euery side breaketh forth and raungeth so that many times but one little sparke of it consumeth and burneth an whole wood as Iames speaketh cap. 3. ver 5. Behold how great a thing a little fire kindleth Lastly God is called a consuming fire Deut. 4. ver 24. 2 By the effects Againe this selfe-same is prooued by the effects For the rocks themselues which are the hardest kinds of thinges do leape and melt and cleaue a sunder when God is angry and so commaundeth Example in the death of Christ Mat. 27. ver 51. And at other times also and ages in the which the selfe-same thing hath come to passe that is to say the rocks haue bin clouen by God and by his lightning Ver. 7. The Lord
the children of Ammon as Gomorah euen the breeding of nettles and salt-pits and a perpetuall desolation c. Thus then these Assirians imagined euill against God These self-same threatnings of God shall reach vnto al his stubborne enemies and haters So then they shall be destroied in so much that they shall be rooted out vtterly and shall not in a certaine measure be punished by God only that they may repent after which manner the godly are wont to be afflicted So saith God also of the vtter destruction of the Assirians Isay cap. 10. ver 23. Affliction shall not rise vp the second time in what sense it is spoken For the Lord God of hostes shall make the consumtion euen determined in the middest of the land Affliction therfore shall not returne vnto them twise because that they shal vtterly perish in that same first destruction the which the Lord shall send vpon them Ver. 10. For he shall come as vnto thornes folden one in an other as vnto drunkards in their drunkennesse they shall be deuoured as stubble fully dried The conclusion made plaine by three Similitudes THe conclusion the which is made plaine and also confirmed by three similitudes The conclusion consisteth in this that God for the former cause pronounceth that he will take punishment vpon the Assyrians and that in such sort as hee hath threatned before ver 8. and. 9. namely as by the which punishment both they and also their Empire shall vtterly be destroyed and perish For God sayth The Assyrians shall be deuoured And to the end that all men should beleeue the more assuredly that this shall come to passe it is confirmed and layd open by three similitudes To this effect is that also of Sophon cap. 2. ver 13.14 And he will stretch out his hand against the North and destroy Asshur and will make Niniueh desolate and waste like a wildernesse And flockes shall lye in the midst of her and all the beasts of the nations and the Pellicane the Owle shall abide in the vpper postes of it the voyce of birds shall sing in the windowes and desolation shall be vpon the posts for the cedars are vncouered Likewise that of Isai 33. ver 12. And the people shall be as the burning of lime and as the thornes cut vp shall they be burnt in the fire 1. Of thornes folded one within another The first similitude is taken from thornes folded one in another that is gathered together in a bundle and bound vp the which are then most easilie burnt all vp although there bee a great heape of them for they doe one burne another of them Dauid also vseth this similitude of thornes Psalm 58. ver 9. 2. Taken from Drunkards The second similitude is taken from Drunkards who so long as they lye ouercome with wine they are easilie slaine So easilie shall the Assyrians be for they shall be killed by their enemies like as men vnarmed and fast on sleepe The third similitude is drawne from most drie stubble 3. Taken from drie stubble the which without any trouble is set on fire and burned So shal the Assyrians bee how well fenced soeuer or warlike they suppose themselues to be Finally nothing can withstand God but that he will take punishment and vengeance on his enemies Vers 11. There commeth one out of thee that imagineth euill against the Lord euen a wicked counseller Why the Assyrians shall be thus punished A Rendring of a reason the which containeth the same cause the which we haue seene before vers 9. to wit that from out among the Assyrians haue come the counsels of ouerthrowing the worship of God of the vtter destroying of his people to be short of the blotting cleane out of the memory or remembrance of God Therfore out of the people and Kings of Assyria came those which did imagine and attempt or enterprise euery the most wicked and the most vile things against God that is against the worship of God the glorie of God and the people of God For here that serueth He which toucheth you God in himself cannot be hurt but he is sayd so to be in his mēbers toucheth the apple of mine eye Zach. 2. ver 8. Wherefore he doth hurt or wrong vnto God himselfe which doth hurt or wrong vnto his people And therefore by his Prophet Dauid he willeth them Psal 105. ver 15. saying Touch not mine anoynted and doe my Prophets no harme Otherwise God himselfe of himselfe is as they say without all daunger of gunne shot howsoeuer wicked men with all their might and maine doe shake and flourish that their dart and speare against heauen it selfe But such counsell giuers and counsellers also who either themselues doe deuise or imagine such wicked counsell of the glorie of God and taking away of his true worship or els giue it vnto others are called the counsailors of Belial that is wicked counsailors to wit as being such who can deuise nothing els but that which is wicked and yet for all that shall neuer arise nor profit Further this cause is here againe repeated that this wickednesse and counsell may be vnderstood to bee most hainous and lewd albeit that the Idolaters doe thinke it either to bee no sinne or els an acceptable sacrifice vnto God to wit when as they doe slay the godly and the true seruants and worshippers of God And so Christ prophesieth that it should come to passe as he forewarneth his Disciples Ioh. 16. ver 2. saying The time shall come that whosoeuer killeth you will thinke that he doth God seruice Otherwise thus Vers 12. Thus sayth the Lord * If they had kept peace they shuld also haue been manie or so cropped that he should haue passed by though I had afflicted thee I would haue afflicted thee no more The figure Hypophora see what it is Amos cap. 5. ver 21. The obiection God handleth his owne people as hardlie as he doth his enemies and therfore there is no trueth in his promises or threatnings though they be quiet and also manie yet thus shall they be cut off when he shall passe by though I haue afflicted thee I will afflict thee no more THis is an Hypophora or preuenting of an obiection whereby God answereth a secret obiection of quarrellous persons and by the same answer are his former threatnings against the Assyriās confirmed Touching the obiection it might arise in their mindes after this maner That God handled his owne people neuer a whit more mildly then his enemies and these Assyrians For when as the condition and estate of the people of Israel was most miserable and afflicted as who had not once only but twise been almost vtterly destroyed by God First whē as those three tribes of the kingdomes of Israel which were beyond Iordan were carried away into captiuitie by Teglathphalasar king of the Assyrians 2 King 15. ver 29. Secondly when as the tribes which were
God both by the comparing together of the former miserie of the said Iewes and also by the shewing of his minde and purpose toward them doth make this promise toward them to bee the more welcome and euident By the comparing of their former estate for that in times past they were a former of cursing and banning whilest the iudgements of God against them being captiues were to bee seene both manifest and bitter And in this respect doth Dauid Psalm 102. ver 8. complaine that hee sometimes was a reproch vnto his enemies saying Mine enemies reuile me daylie and they that rage against me haue sworne against me But now and hereafter they were a forme and patterne of the great fauour and blessing of God And by the shewing of his minde toward them he maketh this promise the more welcome and euident vnto them for that hee will saue them that is deliuer them out of all their miseries and blesse them yea and that also for the time which was to come and to follow afterward Psalm 37 in the end Last of all is added a conclusion necessarilie gathered of all these things before to wit the exhortation vnto the worke of the Temple lustilie and without feare either of disturbance or letting or that their labour should be vnprofitable and vnfruitefull For hereunto appertaineth the summe of these promises to wit that they restore and set vp againe the temple that is to say the worship and seruice of God Vers 14. For thus saith the Lord of hostes As I thought to punish you when your fathers prouoked me vnto wrath saith the Lord of hostes and repented not A reason of the former amplification THis is the rendring of a reason of the former amplification that is of so great a blessing of God which should fall vpon the Iewes whereunto also there is added the answering of an obiection that might be made The reason is for that God being appeased toward them dooth now thinke and purpose to doe good vnto them The answering of an obiection for that albeit he did worthelie afflict or punish them and their ancetours before yet notwithstanding hee hath now decreed with himselfe to bestowe benefites vpon them The answering of the obiection is conteined in this verse and in the verse following the reason or answer vnto the same For the calling to remembrance of their former estate and of the most grieuous threatnings of God against them might trouble their mindes Ierem. 25. God therefore preuenteth or meeteth as it were by the way with this obiection He confesseth therefore that they were before and also most iust hee meaneth his threatnings because that he was prouoked and kindled by the most stubborne vices of them and their forefathers how soeuer hee bare with them with a gentle patient and mercifull mind But as if the patience of God had been ouercome with their vncurable wilfulnes that which is added it repented me not sheweth that the counsell and purpose of God was both seasonable or in due time and iust when as he chasteneth the Iewes and his Church and also that such punishments are healthfull and profitable for his Church the which by God are inflicted or layd vpon it for they are medicines Vers 15. So againe haue I determined in these dayes to doe well vnto Ierusalem and to the house of Iudah feare ye not An answer vnto the former obiection THe answer vnto the former obiection That God is now turned that is appeased with the Iewes and therefore that his thoughts are otherwise touching them to wit now good and ioyfull Not that God doth chaunge his minde but that men being tamed and changed by afflictions or troubles doe finde GOD otherwise towards them then when as they were stubborne and rebellious against him Albeit that euen this very same that men doe repent from the stubborne wickednesse of their life is not of themselues but of the grace of God preuenting them But here is shewed only that men before they haue God appeased with them can looke hope for no good at his hand For the fountaine of all the gifts of GOD toward vs is his fauour and reconciliation or being made friends with vs the which when as it cannot be done but by Christ the Mediator doubtles it is only of free gift and for to bee attributed vnto his mercie and not vnto our workes or deserts In the end of this verse he repeateth againe Feare ye not because that the remembrance of that same former anger of God towards them did sticke deeply in their mindes the prints whereof were euen then yet still remaining And therefore that same feare and trembling could not so easily be shaken off put a way neither could this exceeding fauour and loue of God so soone be perswaded vnto them no nor yet once be conceiued in their mind so distrustfull doubtles are men by nature of the promises of God Vers 16. These are the things that ye shall doe Speake ye euery man the trueth vnto his neighbour execute iudgement trulie and vprightlie in your gates An admonitiō THis is an admonition by the which he doth both teach them the way wherein if they walke they shal continually feele that same fauour of God and also confirmeth the doctrine deliuered in the former chapter touching the true worship seruice of God Wherein the true worship of God doth cōsist namely that it doth not consist in outward ceremonies but in the true workes of godlines and charitie the which are reckoned vp in this place The workes of charitie both priuate and also publike are contained in this verse by the figure Synecdoche What the figure Synecdoche is see Amos cap. 5. v 21. the duties of priuate persons by the word trueth and the offices of publike persons as of Iudges by these words the iudgement of peace that is vpright iudgement pronounced or deliuered with a calme quiet minde not angrie nor partiall not of any distempered or troubled affection as for example through hatred or enuie or fauour Vers 17. And let none of you imagine euill in your hearts against his neighbour and loue no false oth for all these are the things that I hate sayth the Lord. The workes of godlines cōtained vnder the word oth or swearing HEre also are contained the works of godlines by the figure Synecdoche vnder the name of an oth or swearing There is also shewed how sincere and pure our minde and heart ought to be in both kinds of these dueties that we should not follow these works feinedly after the maner of hypocrites For we must refraine euen from euill thoughts much more from deedes because that euill thoughts themselues do displease God and he doth hate them like as he doth euill workes Vers 18. And the word of the Lord of hostes came vnto me saying A passing vnto the answering of the question of the Iewes moued in the former chapter touching their
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
the riuer of God is full of water thou preparest them corne for so thou appoyntest it Likewise Isai cap. 30. ver 23. Then shall he giue raine vnto thy seede when thou shalt sowe the ground and bread of the increase of the earth and it shall be fat and as oyle in that day shall thy cattell be fed in large pastures So then God will not raine vpon them but the heauen shall be brasse and the earth yron the which by this meanes shall yeeld nothing vnto them to liue withall Vers 18. And if the familie of Egypt goe not vp and come not it shall not raine vpon them This shall be the plague wherewith the Lord will smite all the heathen that come not vp to keepe the feast of Tabernacles A particular threatning against the Egyptians A Particular and peculiar threatning of punishment against the Gentiles which are more enstranged from the true worship of God Therefore that they should not flatter themselues because of their continuall hatred against the Iewes and thinke that they should be free from this punishment they are also comprehended in this place For they shall be punished by God with the same punishment wherewith the other Gentiles shall bee punished the which did alwayes more fauour the Iewes and their religion that is the true religion Further all those wilfully stubborne Gentiles and enemies vnto true godlines What the figure Synecdoche is see Amos cap. ◠ver 21. are here by the figure Synecdoche contained vnder the name of the Egyptians For these alwaies professed themselues to bee open enemies of the Iewes that is of the people of God Wherefore they also shall bee punished with the same plague that other people are vnlesse that they bee conuerted or doe turne vnto the true God namely that they shall lacke raine the which was so much the more welcome and profitable vnto that nation of the Egyptians for that it is parched with the heate of the sunne and although it be made fruitfull with the ouerflowings of the riuer Nilus yet notwithstanding it hath needed raine and doth neede So Psal 105. ver 32. Dauid affirmeth that in stead of raine he gaue them haile and flames of fire in their land So then the Egyptians themselues mortall enemies otherwise of true religion shall at that time be conuerted vnto God Thus also doth Isai prophesie of them cap. 19. ver 21. saying And the Lord shall be knowne of the Egyptians and the Egyptians shall know the Lord in that day and doe sacrifice and oblation and shall vow vowes vnto the Lord and performe them And truely so it came to passe for Egypt after the passion of Christ seemeth first to haue publikely or openly professed religion to haue had Christian Schooles and Doctors Monkes like as it first also generally and openly fell away from true religion afterward Vers 19. Or This shall be the * Sinne. Or punishment of Egypt and the * Sinne. punishment of all the nations that come not vp to keepe the feast of Tabernacles The conclusion of the former place containing 3. things THe conclusion of the whole former threatning and shewing of punishment the which hath three things to bee noted First of all that he calleth this ceasing or staying from the exercise of the outward worship of Cod and from the keeping of the ceremonies ordained by God Sinne. And doubtlesse it is sinne 1. The abstaining from the exercise of true religion called Sinne. not to do those thinges which God for his worshipping requireth to bee done whereof it commeth to passe that punishment appeareth worthely to bee threatned vnto those which shall neglect or forslowe those ceremonies of God in the Church of God So then out of this place the Libertines of this our age are soundly refuted or ouerthrowne who doe bring in and allow the contempt or despising of the Sacraments ordained by Christ The second thing is 2. All are commāded to worship God with one outward worship that he commandeth all whether Egyptians or other nations to worship God with the same and all one ceremonies and all one outward worship For in as much as euen the lawfull outward worship of God is also ordeined by God it is not to be changed and omitted or ouerpassed by any man Furthermore when as God cannot bee worshipped either outwardly or inwardly but according vnto his word surelie it is not lawfull for any man to ordeine an outward worship of his owne head and consequently according vnto the pleasure of his owne minde But this is spoken of the outward worship it selfe and not of the comelines and ceremonies and ordinances necessarie for the mainteining and keeping of this outward comelines the which among diuers nations may be diuers in the Church of God 3. The feast of Tabernacles onely mentioned The third is for that here is especially mention made of the feast of Tabernacles because this feast both was more solemnlie kept among the Iewes then the feast of first fruites of Whitsontide and certaine others Nehem. 8. and also was a most euident testimonie or witnes of the first gathering together of the people of Israel that is of a free ordeined church Therefore it was better liked of the people and a more euident signe of their vniting or knitting together within themselues as is vnto vs the holy Supper of our Lord Iesus Christ Vers 20. In that day shall there be written vpon the bridles of the horses The holines vnto the Lord and the pots in the Lords house shall be like the bowles before the altar An amplification of the former promise from two effectes AN amplification of the former promise of the conuersion of the Gentiles vnto the true God taken from the effects manifestly witnessing the great godlines of their mindes and the effectuall working of the Spirit of God among them And in this place there are reckoned vp two effectes the same outward I grant but yet shewing the inward godlines of the minde of these men vnto Godward 1. The inscription of the bridles of their Horses The first the bridles or the belles of their horses for the hebrew word Metsilloth may be translated both waies shall haue the selfe same thing written vpon them the which some times was written vpon the Miter of the high priest to wit Holines vnto the Lord. This shall be an especiall outward witnes of this thing wholly consecrated and acceptable and dedicated vnto God Thus then shall all the godly euen among the gentiles dispose and order all things What the figure Synecdoche is see Amos cap. 5. ver 21. and especially the things pertaining vnto houshold as are horses the furniture belonging vnto horses and by the figure Synecdoche all other things the which they shall vse both at home and abroade that they may shew that they haue consecrated them vnto GOD may vse them holilie and applie them vnto the glorie of