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
those their benefactors and well doers But these Israelites rebelled by and by in Beel peor separated themselues from God preferred before the true God a most beastly Idoll carrying the shape of the secret parts of a man Last of all they alwayes from that time and continually according vnto their owne pleasure increased and not amended that their idolatrie and rebellion This is the iniquitie of the Israelites Concerning this their ancient idolatrie with that beastly Idoll there is mention Numb 25. ver 3. in these words And Israel coupled himselfe to Baal peor wherefore the wrath of the Lord was kindled against Israel And Psal 106. ver 28. They ioyned themselues also vnto Baal-peor and did eate the offrings of the dead Vers 11. Ephraim their glorie shall flee away like a bird from the birth and from the wombe and from the conception A threatning of Gods iudgement against their rebellion A Threatning of the iudgements of God and the same most grieuous because of their rebellion described before And briefly here in this place is foretold the destruction or ouerthrow of the whole nation and afterwards answere is made vnto diuers obiections which were wont to bee brought by the Idolaters or Israelites The rooting out or destruction of the nation is contained in this verse The rooting out of the nation The glorie of Israel shall flee away as birds are wont to flee away out of their cages And this word shall flee away importeth thus much shall vanish away shall vtterly perish shall be no more at all So Dauid Psal 90. ver 9. speaketh of the swift vanishing away of the yeares of man For all our dayes are past in thine anger wee haue spent our yeares as a thought Againe Psal 102. ver 3.11 For my dayes are consumed like smoke my bones are burnt like an herth My dayes are like a shadowe that fadeth and I am withered like grasse In deede all the outward glorie and brauerie of man doth perish at the last whatsoeuer in the Scripture is called grasse doth wither as Peter speaketh Epist 1 cap. 1. ver 24. All flesh is grasse and all the glorie of man is as the flower of grasse The grasse withereth and the flower falleth away but in this place there is a greater threatning described And this appeareth by these words following euen from the birth from the wombe and from conception For in these words is a going vp as it were by degrees also an amplification of this punishment destruction For it shall be with his beginning middle and end It shall therefore be perfect not alone begun or else in some one part of it onely Further by glorie I vnderstand in this place the sonnes or issue of the Israelites What is vnderstood by glorie in this place For euâ—â—y sonne is called the glorie or honor of his father And therefore Dauid Psal 127. ver 4.5 accounteth the store of them for a singular blessing whereof a man ought to reioyce not to be ashamed when he sayth As are the arrowes in the hand of the strong man so are the children of youth Blessed is the man that hath his quiuerfull of them for they shall not be ashamed when they speake with their enemies in the gates And Salomon Pro. 17. ver 6. sayth Childrens children are the crowne of the elders and the glorie of the children are their fathers And so is this word glorie here to be expouÌ„ded by the verse that followeth There were no doubt many notable things in the Israelites so farre foorth as they were the seed of AbrahaÌ„ but this same encreasing maintaining of the nation by the sonnes succeeding their fathers was an especiall meanes of the preseruing of the couenant of God among them nay in the world it self the which questionles is to be accouÌ„ted to haue been the singular glorie of this nation For by this meanes our Lord Iesus Christ was borne of them Vers 12. Though they bring vp their children yet will I depriue them from being men yea woe to them when I depart from them The figure Hypophora or answering of an obiection What this figure is see Amos cap. â— ver 21. THe figure Hypophora or answering an obiection whereby God answereth a certaine obiection of the Israelites refuting and despising these threatnings of God to wit that their children and issue shall not be destroyed in such sort For they will nourish and bring vp their children But the Lord answereth I will kill and vtterly destroy the selfe same your children or sonnes the which you shall bring vp so that there shall not any remaine of your twelue tribes and nation The reason is set downe because your estate shall bee in euery respect most miserable when as I shall bee angrie with you because of your sinnes Therefore when as I shall depart from you for this cause and shall not protect or defend you any longer with my fauour hand and power your children shall be destroyed that there shall not any more afterward be any nation or bodie of a people of them albeit that some of them may remaine and be lest aliue For the anger of God is the fountaine of all calamities and miseries as his good will towards vs through Christ is the welspring of all good things So Dauid confesseth Psal 4. ver 6.7 The text of these quotatioÌ„s are not here set downe because that they haue been often before alleaged to like purpose that whencesoeuer the wicked vngodly looke to receiue their hope good he is perswaded that the light of God his countenance towards his elect shall throughly furnish them with all heauenly and spirituall ioy and comfort and consequently with all other things requisite and needfull for the behoofe of this life like as Psal 30. ver 7. he also acknowledgeth all his prosperitie to stand by the strength of the Lord. Woe therefore be vnto them with whom the Lord God is angrie Vers 13. Ephraim as I sawe is as a tree in Tyrus planted in a cottage but Ephraim shall bring forth his children to the murtherer Another obiection of the hypocrites ANother answere to another obiection of theirs wherewith he beateth backe another exception of the same hypocrites namely that the killing and rooting out of their children shall not be so easie a thing to be performed For this kingdome of ours say they is so strong and well fenced if the bounds and borders thereof bee considered and especially of the tribe of Ephraim as that most noble citie Tyrus is strong the which was neere and a neighbour vnto them God answereth albeit as they suppose God his answer to the former obiection nay in the iudgement of all men this countrie of the Israelies bee as safe as is any the most strongest and most fenced citie safe in the iudgement of men yet shall her children neuerthelesse be slaine and destroyed For they themselues shall bring forth
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
times Gen. 29. Now how miserable the condition both of a fugitiue and also of one that is a shepheard seruant is experience it selfe doth sufficiently teach and hereby also it may be gathered for that banishment and bondage are among men accounted as death Vers 14 And by a Prophet the Lord brought Israel out of Egypt and by a Prophet was he reserued The secōd part of the reprehēsiō shewing the benefites of God toward this people comming of so base a father THe other parte of the reprehension to wit wherein are described the benefites of God against a people borne of so base and poore a father at the first Therefore the name of Israel in this place is taken for the whole nation which came of that Israel which was a seruant and a fugitiue This nation therfore so base did the almighty God notwithstāding choose vnto himself for his inheritāce took it for his own cherished it most tēderly broght it out of Egypt that is out of a most filthy prison wherin it was shut vp finally preserued it in that long iourney against all enemies and vntill he had brought them into that same promised land Hee then reserued them and brought them out of Egypt and that by his Prophets Moses and afterwards Ioshua Of this deliuerance speaketh Dauid Psal 77. vers 15.20 where hee saith Thou hast redeemed thy people with thine arme euen the sonnes of Iacob and Ioseph Thou didst leade thy people like sheepe by the hand of Moses and Aaron And Psal 105. vers 26. Then sent he Moses his seruant and Aaron whome hee had chosen c. And Hebr. 4. vers 8. For if Iesus meaning Ioshua had giuen them rest then would he not after this day haue spoken of another And these are singular and especiall benefites of GOD chiefly for that God employd and appoynted his Prophets that is his most choyce and dearest seruants vnto the seruice and defence of this people And our vnthankfulnes which haue the pure gospel is no lesse for as much as God also stirreth vp his excellent seruants to teach vs hath stirred them vp now these many years continually together For as Paul writeth to the Ephesians cap. 4. vers 11 12. Christ gaue some to be Apostles and some Prophets and some Euangelists and some Pastors and Teachers for the gathering together of the Saints for the worke of the ministerie and for the edification of the bodie of Christ c. Vers 15. But Ephraim prouoked him with hie places therefore shal his blood be powred vpon him and his reproach shall his Lord reward him AN Antithesis or shewing of the contrary practise in the Israelites being not answerable vnto the former benefites of God whereby the wickednes of all the Israelites which despised the like bounteousnes of God is amplified Two partes of this verse For this iniquitie appeareth to be so much the more manifest and greater by howe much on the contrary the rebellion of these men 1. Describeth the wickednes of the Israelites What the figure Synecdoche is see Amos 5. vers 21. and the goodnes of GOD towards them notwithstanding are more neerely compared and matched together And this verse hath two parts The first setteth forth the wickednes of all the Israelites who are here by the figure Synecdoche comprehended vnder the name of Ephraimites These notwithstanding saith he prouoked God and that most bitterly After ward he sheweth this to haue been done two wayes both by cruelty or blood and also by their reproch and filthy Idolatry the which they so outragiously followed that they preferred and iudged the aydes of idolatrous nations to be more safe and sure then the ayde and promises of God The which thing in the end turned vnto their destruction and so consequently vnto their reproch and shame 2. King 17. And last of all it was the most true cause of their ruine and decay And thus much doth the first part of this verse containe 2. Sheweth the iudgements of God against them for their cruelty and idolatrie The second part sheweth the iudgements of God to insue vpon them for the same to wit God will rewarde them their cruelty and blood the which they haue shed Before vers 8. the Prophet made mention of the oppression which was committed by them so then they were cruel against their neighbours and brethren Secondly God their Lord will reward vnto them their reproch that like as with their distrust and idolatrie they haue reproached and shamed God and their Lord so they being by God layd open to the pray and made voide of helpe and ayde shall become reproachfull and a laughing stocke vnto other nations Finally they shall become a tale and an hissing to the common people as the holy scripture speaketh So Ieremie 18. vers 15.16 it is saide that for the Idolatry of the people and the seducing and leading them out of the way by false Prophets Their Land shall be desolate and a perpetuall derision so that euery one that passeth thereby shall be astonished and wagge his head For so is God wont to repay like for like vnto his enemies despisers that he may punish them with equal or like punishment such as was their sinne Psal 78. vers 66. For as the Philistines thought to haue shamed the Israelites and their God also so were they plagued with shamefull diseases in their hinder partes CAP. 13. Vers 1. When Ephraim spake there was trembling he exalted himselfe in Israel but he hath sinned in Baal and is dead An other Sermon differing from the former in some particular contents but agreeing in the scope and sum of doctrine THis chapter containeth another sermon of Oseas diuers from the former in regard of some particular contents yet most like vnto that former in respect of the drift and summe of the doctrine For this whole chapter tendeth to this end to shew that God will bee fauourable to the remnants of this people of Israel the which shall conuert or turne vnto God and shal in the end gather them together of his great mercie and call them back againe vnto him ver 14.15 albeit that the most shamefull and filthie sinnes of this people doe not at all deserue this or perswade hereunto In the meane season God by all meanes and by reasons taken from all places calleth back all the Israelites that is to say the ten tribes the which had treacherouslie withdrawne themselues from his true worship that if by any meanes it might be God might saue them all and not a part onely and remnant of them And by these admonitions or warnings so often repeated the Israelites are made the lesse excusable and their disobedience is shewed to be the greater and the more stubborne Wherfore in this chapter God exhorteth and calleth the whole nation vnto repentance and in this verse he dooth it by the rehearsing of both their estates to wit that in the which
latter parte comprehendeth the causes of this exhortation and conuersion and the same twaine of the which the first is taken from the duetie of the Israelites to wit because that this true God was peculiarly their GOD 1. Frō their duty and so consequently it was their duety to worship him He sayth therefore Returne vnto the Lord thy God For there is no doubt but that these wordes haue relation and respect vnto that singular or especiall couenant the which by a solemne oath was made with Abraham betweene God and this people So Exod. 20. God sayth I am the Lord thy God The other or second reason is taken from a moste lamentable euent or falling out of the matter 2 Frō the lamentable falling out of things vnto them by their forsaking of God by triall and experience whereof they ought now to be wise For they had nowe already fallen in parte for that they had forsaken this God which iniquitie of the Israelites is by a certaine excellencie called Iniquitie because idolatrie is and hath been the greatest cause of all the iniquities of Israel and the chiefest cause of all other iniquities and the which also euen now at this day doth very greatly prouoke God Vers 2. Take vnto you words and turne to the Lord and say vnto him take away all iniquitie and receiue vs graciously so will we render the calues of our lips A Staying in the laying out more plainely of the former matter for he doth not onely exhorte them vnto repentance A staying in the making more plaine of the former matter but also describeth what manner of repentance it ought to be as Ioel cap. 2. Therefore there is here contayned a full declaration of true repentance Moreouer the Prophet seemeth to speake of publike repentance not of priuate repentance only albeit that priuat repentance hath and doth bring forth al these signes tokens of it also For in this place the Prophet doth not only require an inward feeling of sorrow the which sinners doe conceiue because of God whom they haue offēded but words also that is he requireth a manifest protestation and declaration of this their mind and inward sorrow Wherefore he sayth Take vnto you wordes speake vnto the Lord himselfe with wordes that is to say let this your conuersion or repentance and turning vnto God appeare vnto all men both by inward and also by outward signes that it bee not fained nor vnknowen but that ye may edifie all and by your example cal backe others vnto the same God And these wordes which the Prophet biddeth them to take are a publike prayer vnto God and such as must be made in wordes as may easilie bee gathered by the wordes themselues the which the Prophet here deliuereth vnto them The prayer of the repentant containeth two things This prayer of those that repent contayneth two thinges first that God would forgiue all their iniquities For first there commeth vpon those that truely repent and ariseth in them a feeling and sorrow of sinne and therefore their prayer beginneth at the begging of forgiuenes of their sinnes 1 A begging of forgiuenes of their sinnes as appeareth out of the fiftie one Psalm vers 2 3. where Dauid his words be these Wash mee throughly from mine iniquities and cleanse mee from my sinne For I knowe mine iniquities and my sinne is euer before mee And they desire to haue them forgiuen them that is freely to bee remitted or released and taken awaie by GOD because they know that they can bring no ransome vnto God for their sinnes of themselues but in this that they can pay for them and haue to pay for them that all the same is giuen them of GOD himselfe through Christ whose onely death and blood is the ransome that is the full price for our sinnes 1. Tim. 2. vers 6. Who gaue himselfe speaking immediately before of Christ a ransome for all men Furthermore they pray that al their iniquitie may be taken away and not onely some parte of it because they knowe that there is no sinne before God which deserueth not euerlasting death For as Paul writeth Roman 6. vers 23. The wages of all sinne is death And thus much hath the first part of the prayer of the godly penitent or repentant 2. Desireth benefites also of God and offereth him praise and thankesgiuing Now the latter part desireth benefites of God also and offereth him praise and thankesgiuing And here is the true nature of Christian repentance described the which expresseth and resembleth both the words and maners and also the prayers of her mother that is to say our faith in Christ from the which no doubt it springeth For from whence commeth this so great trust that I say not with Paul 2. Cor. 3. ver 12. Boldnes of sinners and miserable wretchedmen and accusing themselues of guiltines before God that all this notwithstanding they doe both craue and also looke for benefites from the selfe same God It commeth doubtles from faith in Christ that is to say from that assurance of minde the which the holy ghost giueth vnto them that their sinnes are freelie forgiuen them through Christ the sonne of God and that they are all released vnto them and that the same God whom they haue offended is now through the same Christ become a God and a father fauourable and louing vnto them and not a Iudge so that they can say with Paul Rom. 8. ver 33. Who shall lay any thing to the charge of Gods chosen So Dauid also repenting beggeth benefites at the hands of God both for himselfe and also for the Church of God Psal 51. ver 12. for himselfe Restore me to the ioye of thy saluation and stablish me with thy free spirit ver 18. For the church Be fauourable vnto Zion for thy good pleasure builde the walles of Ierusalem Wherefore their opinion is false which doe separate or seuer true repentance of minde from faith or doe thinke that this vertue doth spring from any other place then the rest doe that is from any other fountaine then faith The godly penitent therefore doe say and that the holy ghost by the Prophet so prompting and teaching them Lord bestowe good things or benefites vpon vs to wit such as appertaine vnto our saluation and earthly also because they know him by Christ to be reconciled or made friends and appeased with them For this is a true saying As often as a sinner shall sigh I will no more thinke vpon his iniquitie Ezech. 18. And this other Esai 1. ver 16.18 Take away the euill of your workes from before mine eyes although your sinnes be as scarlet they shall be white as snowe Finally God doth cast them into the sea that they may not any where appeare or come vp into remembrance before him And these things doe the godly penitent aske of God The godly penitent doe offer also vnto God thankesgiuing These selfe same
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
time And the word yet sundrie times repeated pertaineth also hereunto Vers 18. Then lift I vp mine eyes and sawe and behold foure hornes Tremelius referreth these foure verses vnto the second chapter THe foure verses following do belong vnto the former sentence therefore they ought to be ioyned with it in this same chapter and not to be seuered from it as some doe For they containe the answering of an obiection whereby also the confirmation of the former promises namely of the destroying of the enemies of the Church ver 15. and of the restoring of all the Church certainly ver 17. is gathered And they be the answering of an obiection because that both the multitude and also the strength of the enemies of the Church might seeme to be such and so great that the former promises might be supposed to be but vaine Yet God confirmeth that it shall come to passe because that how great soeuer 〈◊〉 these lets and hinderances may be iudged of men for to be the Lord notwithstanding shall take them away So then in the foure verses following one only vision that is to say The vision following hath two parts containing belonging vnto one and the same ende is described the which notwithstanding hath two parts The first part thereof noteth out the enemies that should 〈◊〉 vnto the Church And the latter part their destruction 1. The enemies of the Church Both these poynts in a vision to the ende that such as were the faithfull might giue the more diligent heede vnto them both for these visible formes and shewes are wont more to draw vs vnto them 2. Their destruction and 〈◊〉 take vs more heedfull and also that they might the longer 〈◊〉 and muse vpon them both when as they did see them both 〈◊〉 â—â—uerally propounded or set before them As for this verse the same containeth a figuratiue vision of the enemies of the Church namely there appeare foure hornes vnto the Prophet They are shewed vnto him by God The afflictions of the Church come to passe by the will and prouidence of God that all men may vnderstand that in this that his Church both before and now also is afflicted or troubled the same commeth to passe by the will and prouidence of God There are foure shewed not that thereby should be declared that there are but foure kingdomes only that are enemies vnto the godlie but rather that thereby might be noted the foure parts of the world to wit East West North South out of euery of the which parts there haue alwayes sprung vp sundrie enemies vnto the Church and shall at all times spring vp like as Psal 107. ver 2 3 the people of God deliuered from their enemies among whom they were scattered in all those quarters are by Dauid exhorted to praise God for their deliuerance Let them sayth he which haue been redeemed of the Lord shew how he hath deliuered them from the hand of the oppressor and gathered them out of the lands from the East and from the West from the North and from the South They are also called hornes Why the enemies of the church are called hornes because of their strength in comparison of that small companie and strength of the Church if the matter bee weighed and esteemed in the iudgement of men Vers 19. And I sayd vnto the Angel that talked with me what be these And he answered me These are the hornes which haue scattered Iudah Israel and Ierusalem The interpretation of the former vision describing THe exposition or interpretation of the former vision Wherein is first described the carefulnes of the Prophet desirous to know the things layd before him by God but very obscure or darke and humbly requesting to haue them made plaine vnto him 1. The carefulnes of the prophet to vnderstand the vision and not casting them away waywardly and as being wearie of them And this selfe same is to bee imitated or followed of vs that we should by faith aske of God the things which wee are ignorant of in his word as Iames in his Epistle cap. 1. ver 5. doth teach vs saying If any of you lacke wisedome let him aske of God which giueth vnto all men liberallie and reprocheth no man and it shall be giuen him Secondly the louingnes of God in teaching vs familiarlie or friendlie 2 The louingnes of God in friendly teaching vs. is to be noted that we should not thinke such our prayers to be vnacceptable or displeasing vnto God So Dan. 10. ver 11. there is a man sent vnto Daniel who doth gently expound vnto him the vision and in friendly and courteous speech sayth vnto him O Dâ—â—â—iel a man greatly beloued vnderstand the words that I speake vnto thee and stand in thy place for vnto thee am I now sent So againe cap. 11. ver 2.3 and so following Last of all the interpretation of the visioÌ„ is also to be marked For he doth not only shew whoÌ„ whose hornes doe signifie namely the enemies of the Church wheresoeuer the same be either at Ierusalem or in France or in Israel but also how greatly they did rage For they win owed that is scattered into sundrie parts of the world and tore in sunder the bodie of the Church gathered together before in a certaine place cruelly renting it so that as it is ver 21 none durst lift vp his head Vers 20. And the Lord shewed me foure Carpenters The second part of the vision sheweth that God hath those in a readines the which shall beate downe the enemies of his Church THe second part of the vision which sheweth that the helpe of God is in a readines for his Church that it should not think that 〈◊〉 cannot be defended For God hath remedies alreadie prepared against so many and so strong enemies the which are in this place signified by the name of Carpenters And this verse containeth an other figuratiue vision For the Prophet seeth foure men shewed vnto him in the habite forme and likelihood of Carpenters by God himselfe that is to say girded or furnished with beetles and being now prepared and readie to beate in those hornes In the shew of which vision there is a continuing still of the same Metaphor What the figure Metaphora is see Amos cap. 4. ver 12. the which was in the former vision going next before The â—ind of remedie therefore now propounded or set forth is answerable and agreeing vnto that same feare the which was shewed and described vnder the similitude of the hornes Vers 21. Then sayd I what come these to doe And he answered and sayd These are the hornes which haue scattered Iudah so that a man durst not lift vp his head but these are come to fray them to cast out the hornes of the Gentiles which lift vp their horne ouer the land of Iudah to scatter it The interpretation of the vision of the Carpenters coÌ„taining two
things A Making plaine of the vision which went next before concerning the Carpenters wherein appeareth both the desire of the Prophet in learning and also the same louingnes of God in teaching or instructing vs. But this interpretation containeth two things First it sheweth that God hath prepared and in a readines for his Church so many remedies and out of the same places 1. Looke how many enemies and in how manie places the Church hath so manie remedies and out of so many places God hath in readines against them out of how many and which places there arise enemies against it Wherefore the Prophet seeth foure Carpenters although God by one Carpenter onely bee able to throw downe and breake in pieces all those hornes how great soeuer therfore the terror or dread of those enemies and hornes bee and such as may make the whole Church afrayd it is notwithstanding an easie thing vnto God to ouerthrow this their so great and so mightie strength also Further this repetition whereby their crueltie and the trembling of the Church is againe described in this selfe same chapter serueth vnto this ende least the godly might suppose that God were too weake against such enemies and least they should measure his power strength by their owne feare and so consequently it serueth that the godlie should cease to tremble at the power and might of men bee they neuer so fierce and terrifying or awhaping others This is one point that is to be noted in this interpretation 2. After what maner these Carpenters shall helpe the Church Another poynt is by what meanes or after what maner those Carpenters shall helpe the Church at the commandement of God First of all they shall make afrayd the aduersaries of the godly then they shall cast them wholly downe and ouerthrowe their whole power and strength So then God vseth certaine degrees of punishments in punishing and destroying the enemies of his Church that is his owne enemies both that they may learne to repent if it bee possible and also that the Church may the better wey consider and more diligentlie meditate or thinke vpon those iudgements of God CAP. 2. Vers 1. I lift vp mine eyes againe and looked and behold a man with a measuring line in his hand The third Sermon vnder a wonderful maner or vision representing the building of Ierusalem THe third Sermon the which now sheweth and confirmeth especiallie peculiarlie that there shall be a building of the citie Ierusalem it selfe And this also is shewed vnto the Prophet vnder a type or figure and the same wonderfull and full of comfort Vnder a type or vision that the Iewes might mark it the more diligentlie Secondly that the thing it selfe might in this picture be the better layd open before their eyes Lastly that this so royall and noble a promise might be set forth vnder a forme altogether diuine and to be astonied at that is worthilie and agreeablie as it becommeth the maiestie of so high and weightie a matter This vision full of comfort This vision also is full of comfort both because of the multitude of Angels ordained for the seruice of the Church and also because of the singular care of Christ for the Church the which is here set forth vnder the person of the Angel speaking vnto the Prophet In a word this Sermon which intreateth of the state and restoring of the Church containeth nothing but that which is extraordinarie diuine and full of great maiestie The summe of this vision and chapter is The summe of this Sermon That the citie Ierusalem it selfe howsoeuer that then it were but rubbish or an heape of old stones because it was a type or figure of the Church to come and the house or seate of the Church that theÌ„ was should that very shortly be restored builded again set vp in the same glorie dignitie safetie fauour of God as it was before Two parts of this narration This narration or discourse containeth two parts First the vision it selfe being figuratiue and darke Secondly the interpretation of the same 1. A vision the confirmation whereof is set downe afterward 2. The interpretation of the same The vision was an Angel vnder the shape of a man that is an excellent and â—eueâ—end man offering himself vnto the sight of the Prophet to the end he should not put him in feare as Act. 16. ver 9. there appeareth an Angel vnto Paul in the shape of a man of Macedonia 1. The vision requesting his helpe there This man holdeth in his hand a line that is an instrument at that time most vsuall to measure the spaces of places according vnto which custome Dauid Psal 16. ver 6. speaketh saying The lines are fallen vnto me in pleasant places And this line he holdeth in his hand to shewe wherefore he was sent The Prophet lifted vp his eyes both because such visions are sent from heauen so are spirituall and also for that vnlesse wee lift vp our eyes vnto them they will quickly slip out of our mindes and will be without profit Vers 2. Then sayd I whither goest thou And he sayd vnto me To measure Ierusalem that I may see what is the breadth therof and what is the length thereof 2. The interpretation of the vision THe interpretation of the vision whereby is shewed that Ierusalem which at that time was the house and seate of the Church of God should be builded in her iust old both length breadth not in any lesse or in some small measure but in that wherein it was before The which appeareth to haue been fulfilled Nehem. 3. for the Lord long sithens had promised by Daniel that the streetes thereof should bee builded cap. 9. ver 25. in these words Knowe therefore and vnderstand that from the going forth of the commandement to bring againe the people and to build Ierusalem vnto Messiah the prince shall bee seuen weekes and threescore and two weekes and the street shall bee built againe and the wall euen in a troublous time And the diligence of the prophet in inquiring after the will of God is described in this verse and commended 1. Pet. 1. ver 11. and is therefore of vs to be imitated or followed Vers 3. And behold the Angell that talked with me went forth and another Angell went forth to meete him A confirmation of the former interpretation A Confirmation of the former interpretation made by Christ himselfe taking another Angell also for witnes that in the mouth of two witnesses that decree and promise of God might stand and appeare to be ratified or established for the former Angell of whom was spoken before and this latter Angell who at the commandement of Christ telleth this same thing vnto the Prophet are two very sufficient witnesses of his promise Now it was a thing very needefull that a matter so hard and past all hope in the iudgement
Epistle of Iude ver 9. of Michaell striuing against the diuell and disputing about the bodie of Moses whom Iude saith durst not blame â—im with cursed speaking but said the Lord rebuke thee Finallie the manifest will of God concerning the preseruing of them is also the foundation or ground of the promises following For the Lord had taken Iosua and others as it were fire brands all readie on fire and burning out of the middest of the flames Hee will therefore preserue them how vile and base soeuer their estate seeme to be and neuer to be lifted vp againe because hee hath alreadie begun to doe it And so Dauid by the former experience of God his goodnes towards him assureth himselfe of the like help in the time following when hee saith Psalm 138. ver 8. The Lord will performe his worke toward me O Lord thy mercie endureth for euer forsake not the workes of thine hands Vers 3. Now Iehoshua was clothed with filthie garments and stood before the Angell The laying open of the base estate of the priesthood at that time THe laying open of that base condition and estate wherein the priestes that is the ministerie of the church at that time were because of the contemptible or despised condition of that whole people as yet so farre as in the iudgement of man the affaires of the Iewes might then be esteemed of Wherefore the same by an Hypotypôsis or liuely description is now represented or laide open to the view What the figure Hypotyposis is see Amos cap. 8. ver 12. yea and that by God himselfe to the ende the Iewes and the priestes themselues might vnderstand that this their so base estate was knowne vnto him when as notwithstanding hee promiseth that the dignitie of the priesthood shall be so great for it is an allegoricall or figuratiue Hypotyposis For vnder the name and representation or shew of filthie clothes the contempt and base condition of the priesthood is signified as contrariwise by the sight and beholding of changed and glorious clothing in the fourth verse is noted the happie and glorious estate of that order For as it is Galat. 4. Thus did the Lord teach that people touching spiritual things being yet vnder figures and shadowes and weake that he might signifie and describe spirituall and heauenly things vnder these earthlie figures and signes Hebr. 9. The old apparrel of the priesthood so glorious and golden was a signe both of all those spirituall riches and treasures which should bee in the man Christ in whom all treasures of wisdome and knowledge are hid Coloss 2. ver 3. and also of that holines which ought to be in the priestes themselues who in like maner were figures of Christ And whereas Iehoshua the high Priest is saide to haue stoode so baselie apparrelled before the Angell himselfe who also before was called Iehouah this hath an Emphasis or vehemencie and force and mouing of affection both for the confirmation of the certaintie of this whole prophesie and also for the proofe and shewing of the care of God and knowledge of the state of his Church and of those that serue him It is also a preparation vnto the narration insuing in the verse following Vers 4. And hee answered and spake vnto those that stood before him The first promise of the restoring of the priesthood Three things to be noted in this verse saying Take away the filthie garments from him And vnto him hee saide behold I haue caused thine iniquitie to depart from thee and I will cloth thee with charge of rayment THe first promise of God to wit of the restoring vnto those Iewes and times the office of the Priestes and Leuites and also of â—he ministerie of the church 1. The person speaking Wherein there are three things to be noted First the person that speaketh to wit the same Angell before whom stood Iehoshua And the same is no meane or common Angell but the head and prince of the Angels And therefore before him stood other Angels in a readines to receiue his commandement and to execute the same as appeareth in the verse folowing And he no doubt is Christ our Lord and the euerlasting sonne of God who is called both an Angell in respect that he is our mediator vnto God the father opening vnto vs his will at the full and also is called Iehouah in respect that he is equall vnto his father And this Angell answereth that is of his owne accord and willinglie promiseth this which followeth For so doe I expound the word answereth in this place Secondly is to bee noted 2 What is promised what is promised hee promiseth the restoring of the Leuiticall priesthood that is the ministerie of the Church and that figuratiuely by the changing of filthie clothing into gay and gorgeous clothing For such apparrell shining with gold and pretious stones wore and had the high priest whilest the order of the priests and Leuites enioyed his bewtie and glorie 3. For what cause it is promised The third thing to be noted is for what cause the Angell doth now promise that this shall come to passe namely because that this Angell of his great and onely mercie and fauour doth now blot out and doe away the iniquities of this order committed against him So then the forgiâ—enes of sinnes and our reconciliation or being made friendes with God which is done onelie by our Lord Iesus Christ alone is the principall and foreleading cause of all the benefites of God toward vs as we are taught in this place Vers 5. And I said Let them set a fayre diademe vpon his head So they set a fayre diademe vpon his head clothed him with garments and the Angell of the Lord stood by The second promise of God of the restoring vnto the ministerie of the church her former dignitie THe second promise of God to wit of the glorie and the same dignitie to be giuen againe vnto this ministerie of the church once restored the which it had before and in times past The which in this place is set downe vnder shadowes and figuratiuely and by a Synecdoche Vnder shadowes or figuratiuelie when as by the name of a miter or diademe the priestlie dignitie is signified And by the figure Synecdoche when as the prophet by the part What the figure Synecdoche is see Amos cap. 5. ver 21. that is by the name of the Priestes Miter or diademe doth comprehend his whole apparrel and al the dignitie of the priesthood that is of the ministerie of the church For the Miter or this diademe was but one part only of the Priestes apparrell yet the chiefest and highest part because it had written vpon it Holines of holines of Iehouah and was worne vpon the head as is shewed in this place And it hath an Emphasis or vehemencie and force whereas it is commanded that a fayre one bee set vpon his head to wit so braue large and perfect
this Ephah and why and drinke the drâ—gges thereof And women carrie this bushell not men for that like as wickednes was represented vnder the type or figure of a woman so also the iustice and wrath of God are set forth vnder the figure and shape of women least that the meeting and mixing together of men and women in the same matter and vision might seeme to haue some impure and vncleane cogitation or surmising Secondly that God may be vnderstood to bee able to execute his iudgements euen by most weake and feeble things Two women such as are women There are two women because that the anger and iustice of God doe alwaies follow and waite vppon one another and take punishment on the wickednes of men So Psalm 85. vers 10. the mercie and truth of God and righteousnes and peace are ioyned together Mercie and trueth saith Dauid shall meete righteousnes and peace shall kisse each other Winged These women are winged that they may bee vnderstood to bee most swift nimble and readie to execute the vengeance of God and to obey him Finallie they are carried with the winde Carried with the winde that the Prophet might teach that all things serue for the vengeance of God and that this iudgement of God shall be forthwith against the Babylonians and therefore that the Iewes should not stay and remaine in those countries any longer Vers 10. Then said I to the Angell that talked with me whether doe these beare the Ephah The prophet asketh the interpretation of the Angell THE Prophet dooth aske the interpretation of the Angell wherein he both sheweth his desire to the prophet shineth before vs as an example to doe the like And the women are saide in such sort to beare the bushel as if they would by and by throw it downe to the earth to signifie the wrath of God the which all creatures being the reuengers and instruments of God contemned or despised doe declare when as they reuenge the contempt or despising of God against the vngodly Vers 11. And he said vnto mee to build it an house in the Land of Shinar and it shall be established and set there vpon her owne place The interpretation conteining THe interpretation of the vision the which hath two parts For he describeth both the place and also the time or stay and continuance of this iudgement there The place 1. The place where this bushell or Ephah most full of the anger and vengeance of GOD was to be placed at the appoyntment of God is the land of Sennaar or Shinar that is Babylon or Chaldaea 2 The time and the countries nere vnto it the which had carried away the people of God into captiuitie vsed them hardly and intreated them cruellie on the which the Lord will now take punishment The time of the continuance of the vengeance of God against the Babylonians shall be for a great season and long For the vengeance of God shall remaine there established and setled as it were in her foundation out of the which it cannot afterward be easelie plucked and pulled Thus dooth the Lord punish his enemies in the end albeit that whilest they afflict or trouble his church they doe careleslie contemne or despise and laugh God to scorne For as Dauid teacheth vs Psal 75. ver 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 surelie all the wicked of the earth shall wring out and drinke the dregs thereof And as it is in the Psalm 32. ver 10. Many sorrowes shall come to the wicked but hee that trusteth in the Lord mercie shall compasse him It seemeth that these selfe same things may bee applied vnto many nations of our time which haue most hardlie afflicted the Church of God CAP. 6. Vers 1. Againe I turned and lift vp mine eyes and looked and behold there came foure chariots out from betweene two mountaines and the mountaines were mountaines of brasse Two visions conteining the coâ—firmation of two promises before THis chapter conteineth two visions the which in a word are the confirmation of two promises rehearsed before that is of the restoring and building againe of the church of God a fresh and of the ouerthrowing and destroying of the enemies of the same the which at that time for the most part and chiefelie were the Chaldeans 1. Of the sharp punishing of the Chaldeans and people of the North. The first vision of this chapter confirmeth that which went lastly and immediatly before of the most seuere or sharp punishing of those North people or Chaldeans 2. Of the restoring of the Church of God The second confirmeth those other promises of God the which did signifie and shew the restoring of the Church And albeit whatsoeuer God speaketh and promiseth be most sure because it is the word of God and consequently needeth of it selfe no other confirmation Psalm 10. yet notwithstanding both in regard of our selues who are too distrustfull and also for that time sake and state of the Iewes which at that time was most lamentable and contemptable or despised in the iudgement of men these promises of God which were so hard and incomprehensible or such as of flesh could not be conceiued were to be confirmed both by the sundry often repetitions of them and also by the declaratioÌ„ shewing of the maner of the things which should afterward come to passe as the meanes by the which God wold execute that his counsel or purpose The which thing is euidently performed in this vision For now God teacheth the Prophet and consequently those Iewes so vs likewise which are his Church by what meanes so great and mightie nations and people as those of the North without all question were might be thus brought downe And this selfe same thing is also particularlie in Daniel shewed declared cap. 7. and 8. but here it is propounded or set forth only in generall namely by the description of the wonderfull prouidence of God Two parts of this vision shewing the which doth both gouerne this vniuersall world and also euery seuerall people and nation of the same against the which he hath alwayes in a readines the ministers and executioners of his iudgements and will 1. The generall rule of God ouer all things Therefore there are two parts of this vision The one which sheweth the generall care and rule of God ouer this whole world and all things and kingdomes The other 2. What should fall out to the Chaldeans Two parts of this verse which declareth what shall fall out and come to passe vnto those Northren people and at that time enemies of the Iewes that is of the Church of God ver 8. Now this first verse doth first of all win authoritie and credit vnto the vision insuing and secondly in part containeth the reporting and declaring of the same The
this help of God shall be wonderfull For the citie it selfe of Ierusalem the mother or head citie of the nation the which alone all these people and armies did most chiefelie assault shall stand and endure yea and that in saftie and also in her place Confer this place with these Psalmes 83 48.68 Vers 7. The Lord also shall preserue the tentes of Iudah * as afore time therefore the glorie of the house of Dauid shall not boast Or First of all nor the glorie of the inhabitants of Ierusalem against Iudah The third amplification of the benefite of God THe third amplification taken from the state of the people the which before these things come to passe shall bee most miserable and consequently the sauing and restoring thereof shal be past all hope at that time But God doth in such sort amplifie his benefite both because men are vnthankefull and doe ouerpasse his grace and fauour either with blinded eyes or else doe not esteeme it as is meete and also because that this deliuerance of the people was the wonderfull work of God the which ought to profit and to be set forth to containe or keepe them and their posteritie in the feare of God but it was forgotten of them by and by Now this desolation and destruction the which was among that people at that time at the which God did deliuer them is briefelie described or set forth vnder the worde Tent. For Tentes are the vncertaine and for a very short time dwellings of men scattered and wandring vp and downe For the whole land of Iewrie otherwise being a countrie most florishing was after this miserable sort wasted and spoyled by the Antiochi Two partes of this verse And this verse containeth two things The one the order of the thing done For God shall deale after this maner first 1. The maner of the dooing of the thing he shall deliuer those Iewes the which shall dwell in the fieldes and without the cities or at least wise without Ierusalem Then afterward hee shall deliuer the citie it selfe And this doth altogether and fullie agree with the falling out of the matter lib. 1. Machab. The second thing is a conclusion arising from this falling out of the matter 2. These victories ascribed vnto God and not vnto men by the which appeareth that these victories are attributed vnto God and not vnto men Furthermore a certaine wonderfull and strange thing shall fall out to wit that the deliuerance of the people shall not be brought to passe by them of Ierusalem for those that dwel in the fieldes and villages as it was wont to be done before as namely when as the chiefe help of the countrie is from the cities and this citie was the head of the whole nation but contrariwise the countrie and scattered people shall deliuer the citie So then at that time that is in those victories neither shall the house of Dauid and the Princes of the Iewes the which were then yet remaining of that familie nor the citie Ierusalem it selfe the which was the head citie and the bewtie and ornament of the whole land glorie or boast against or aboue that Iuda dwelling in tentes and miserablie torne in sunder and scattered before Vers 8. In that day shall the Lord defend the inhabitants of Ierusalem and he that is feeble among them in that day shall be as Dauid and the house of Dauid shall be as Gods house and as the Angel of the Lord before them After the people of the countrie the Citizens of Ierusalem it selfe also shall be deliuered IN the second place the Lord also shall deliuer the citizens of Ierusalem themselues in the which was his Temple and hee shall defend them and take them out of the hands of their enemies The which doubtles came so to passe But God doth here promise two things First that hee will defend the Iewes as if he should set himselfe as it were a shield against the enemies of his Church 1. The Lord will defend them and against their dartes Secondly he promiseth vnto them wonderfull strength and the same also most euident by degrees 2. Their strength shall be wonderfull He that shall then be feeble in that citie shall notwithstanding be stoute and strong as some times was Dauid that most valiant and warlike man who confesseth God his power in induing his with extraordinarie strength and knowledge in fight Psal 18. ver 34 35 saying 1. The feeble shal be strong like Dauid Hee teacheth mine handes to fight so that a bowe of brasse is broken with mine armes Thou hast also giuen mee the shield of thy saluation and thy right hand hath stayed me and thy louing kindnes hath caused me to increase So 2. Sam. ver 8. Hushaâ— exceedingly commendeth the strength of Dauid his skil and policie in warre vnto his rebellious sonne Absalom to disswade him from his purpose Thou knowest said Hushai thy father and his men that they be strong men and are chafed in minde as a beare robbed of her whelpes in the field also thy father is a valiant warrier and will not lodge with the people So cap. 18. ver 3. doe the people also set forth his valour and prowesse in these wordes Thou shalt not goe forth for if we flee away they will not regarde vs neither will they passe for vs though halfe of vs were slaine but thou art now worth ten thousand of vs therefore now it is better that thou succour vs out of the citie Moreouer 2. He that is of the kings blood shall be as an Angell he that of Dauid shall be of the blood royall as namely who ought to be the guide and captaine of the rest he shall bee as an Angell yea and as that Angell which went before them in the desert and led them that is a most strong Angell of God Exod. 32. ver 34. Vers 9. And in that day will I seeke to destroy all the nations that come against Ierusalem A confirmation of the former promise A Confirmation of the former promise by way of matching together of contraries For like as before God promised that he would defend Ierusalem that is his Church so in this place on the contrarie he threatneth and that most plainely that hee will destroy the enemies thereof Three things to be noted And here are three things to be noted First the most earnest diligence of God in searching out and ouerthrowing the enemies of his Church For he saith 1. The diligence of God in searching out the enemies of his Church I will seeke them out from euery where round about and that diligentlie For this is the force and signification of the word Bakasch The second whom he will seeke out namely all which shall come against Ierusalem that is to say all the enemies of his Church such as were they 2. Whom he shal seeke out who in the time of the Machabees