appeased with vs. In which manner of speaking there is a n = * A Metaphor is a figure wherby a word is chaunged frō his natural significatiō vnto a like as to smell for to find out and in this place to goe to meete for to seek to intreat or to appease Metaphor borowed from those that goe to receiue them that come vnto them And these words prepare thee do not shewe what lieth in our power but what is the nature of true repentance namely that it must be a chaunge of life and absteining from wickednesse the cause of which worke in vs is the spirite of God And therefore this selfe same must be begged of God and sought for at his hand Vers 13. For lo he that formeth the mountaines and createth the wind and declareth vnto man what is his thought which maketh the morning darknes and walketh vpon the hie places of the earth the Lord God of hosts is his name A reason of the former exhortation THe garnishing or rendring of a reason of the former exhortation least that the Israelites should either but coldly be moued at the same such was the hardinesse of these men or should heare it sleightly as if God were not so greatly to bee feared such was forsooth the pride of these men and their confidence or trust in the helpe of men Therefore here is shewed by a description of the maiestie of God himselfe how he is both to be giuen eare vnto and also to be feared So Paul 1. Tim. 1. ver 17. when as he sayth Now vnto the King euer lasting immortall inuisible vnto God onely wise be honor and glorie for euer and euer Amen by shewing that glorie is due vnto God he doth paint forth before our eyes the maiestie of God in liuely colours because of our dulnes who in our minds doe not conceiue it to be such and so great Now this the most sacred maiestie of God is in this place layd forth vnto vs by diuers effects indeed of his power but not by all yet especially by his name it selfe whereby the true God is called the God of hosts And so is he in like maner described Psal 68. ver 4. by his name in these words Sing vnto God and sing prayses vnto his name exalt him that rideth vpon the heauens in his name Iah and reioyce before him For names are not without cause giuen vnto God nor in vaine But the effects whereby the maiestie of GOD in this place is described are here reckoned vp to be fiue takē partly from the first creation of things and partly from the ordering and gouerning of them alreadie created Fiue effects of the maiestie of God and the same most free and mightie that is according vnto his owne will pleasure and power without the controlement of any Vnto the creation of things it perteineth for that GOD is called both the former of the mountaines 1 He formeth the mountains and the creator of the windes So Psal 104. ver 4.8 the making of the windes and mountaines is attributed vnto God the windes where he sayth He maketh the spirits his messengers 2. He createth the wind for by spirits he vnderstandeth the windes and a flaming fire his ministers The mountaines in these words And the mountaines ascend and the valleyes descend to the place which thou hast established for them And 3. Iohn ver 8. Christ vnto Nicodemus speaketh of the winde as directed to blow when and where GOD will saying The winde bloweth where it listeth and thou hearest the sound thereof but canst not tell whence it commeth and whither it goeth 3. He knoweth the thoughts To the ordering and gouerning of the things created belongeth that the same God is sayd to be the knower of the thought of man nay the iudger thereof yea and of man himselfe also for God knoweth vs better then wee doe our selues And therefore Paul to shewe that there is nothing so secret or deepe but that the spirit of God doth pierce and sound the same and so consequently knoweth the very innermost thoughts of men sayth Cor. cap. 2. ver 1◠The spirit searcheth all things yea the deepe things of God And Ioh. 3. ver 20. Christ in that his long conference with Nicodemus teacheth that euery man that euill doth hateth the light neither commeth to light lest his deedes should be reproued By the which he sheweth that as by the light of the Sunne men their actions are in such for manifested as all men may discerne of them being done in the same so much more Iesus Christ who in that which goeth immediatly before calleth himselfe the true light doth looke into the darkest corners of the hearts of men and doth discouer and reproue the same 4. He maketh light darknes So doth it in like manner appertaine vnto the ordering and gouernment of things created that God is sayd by the Prophet in this verse when it pleaseth him to make darke the very light of the Sunne and the morning and in steed of the day to make darknesse So God by the hand of Moses maketh thicke darknesse in Egypt for three dayes together as it is in Exod. cap. 10. ver 22. The Moses stretched out his hand toward heauen and there was a black◠darknesse in all the land of Egypt three dayes And when Christ suffered God caused on the sudden that there was a darknesse ouer all the land of Iewrie for a certaine space as Matth. cap. 27. ver 45. doth witnesse saying Now there was a darknesse ouer all the land from the sixt houre vnto the ninth houre Lastly in that God is sayd 3. He walketh vpon the hi◠places of the earth To wake vpon the high places of the earth this also appertaineth thereunto namely to declare the absolute meere and alone power of God in the gouernment of the world that we might vnderstand that nothing is able to withstand his will CAP. 5. Vers 1. Heare you this word which I lift vp vpon you euen a lamentation of the house of Israel The summe of this chapter THe summe of this Sermon and chapter following tendeth to this ende that the Israelites may bee brought vnto true repentance if by any meanes it may be both by the feeling and conceiuing of the punishments to come if they continue in their sinne and also by thinking and considering vpon the goodnesse of God and of his maiestie whom they offend Therefore both the iudgements of God are here set forth against them being obstinate and stiffenecked and also the great maiestie of God is described And by God his this calling of them to repentance and by his care of the Israelites is shewed how the wicked perish through their owne lewdnesse and stubbornnes and not through any fault of God Concerning this Sermon and exhortation it was made some time after that which went before that in the meane space GOD might see whether the Israelites
wise and their works are in the hands of God and no man knoweth either loue or hatred of al that is before them All things come alike to all and the same condition is to the iust and to the wicked to the good and to the pure and to the polluted and to him that sacrificeth and to him that sacrificeth not as is the good so is the sinner he that sweareth as he that feareth anâ—th Vers 10. Though I am the Lord thy God from the land of Egypt yet will I make thee to dwell in the tabernacles as in the dayes of the solemne feast AN Antithesis or setting downe of the contrarie vnto their deseruings expressed in the verse before For to the end that the stubbornnes and disobedience of the Israelites may appeare to be the greater God opposeth or matcheth against this their stiffe neckednesse his owne benefites and the same continuall and euen from the first times alreadie bestowed vpon them 1. The antiquitie of God his benefites toward them And first of all 02 the antiquitie or ancientues of the benefites of God is contained in this verse and secondly the continuing of them is declared The antiquitie or so long beginning of them was so farre as their mind can looke backe or behold them from long time past 2. The continuing of the same so that they 02 no sooner began to be a people and a notion seuered from others but they straight felt those infinite benefites of God whom notwithstanding they contemned or despised so stubbornly and treacherously and peruersly For euen from since the land of Egypt this selfe same God whom these doe not acknowledge for their God began to bee their God that is their keeper maintainer preserue and benefactor For he defended them against the iniuries the which were done vnto them by Pharao King of the Egyptians as he himselfe doth witnesse Exod. 3. ver 7.8 saying I haue surely seene the trouble of my people which are in Egypt haue heard their crye because of their taskemasters for I know their sorowes Therefore I am come downe to deliuer them out of the hand of the Egyptians and to bring them out of that land into a good land and a large into a land that floweth with milke and butter For had not God defended them the children of Israel had vtterly perished and that an hundreth times among the Egyptians in as much as both the Egyptians and also their King hated them with more then deadly hatred and bare such spite and enuie euen vnto the whole nation of the Israeliteâ— that they decreed at once to destroy them all And therefore Exod. 1. ver 10. The King sayth vnto his people Come let vs worke wisely with them lest they multiplie it come to passe that if there be warre they ioyne themselues also vnto our enemies and fight against vs and get them out of the land but God did euen then saue them and afterward altogether deliuered them and rid them from the gouernment of the Egyptians bringing them out of Egypt and that with a mightie armed and strong hand as it is in the Psalm 105. ver 23.24 c. Then Israel came out of Egypt and Iaacob was a stranger in the land of Ham. And he increased his people exceedingly and made them stronger then their oppressors In the second place is added the continuing of the benefites of God yet I made thee to dwell in tabernacles as in the festiuall and solemne dayes The word Gnod the which they translate yet signifieth rather in this place furthermore that the Prophet may declare that God neuer ceaâ—ed to handle this people gently from the time that he began to be their God He therefore cherished them and that with a meruailous care and loue For when as they dwelled in the wildernesse and in tabernacles or tents yet notwithstanding God nourished them there as if they had dwelled in a soyle abounding with all store of things and gaue vnto them all things in so great plentie as if it were in the solemne and feast dayes that is exceeding great God then in the midst of the desert or wildernesse prouided for them entertained and nourished them daintilie and cheerefully with birds and Manna as it is in the Psal 105. ver 37. and so to the end of the chapter Vers 11. I haue also spoken by the Prophets and I haue multiplied visions and vsed similitudes by the ministerie of the Prophets A Staying in the rehearsall of God his benefites toward them A Staying in the same matter wherein God proueth the continuing of his benefites towards the Israelites by the effects and the same most excellent and vnto Israel himselfe most healthsome And these effects are they raysing vp of Prophets among the Israelites by the which Prophets he sundrie wayes taught these Israelites awaked them and called them backe vnto their duetie and repentance of minde and of life And this questionles is a most singular benefite of God and greater then any earthly gift and any fruitfulnes of the earth whatsoeuer to wit wheÌ„ he sendeth his faithfull seruants and Prophets vnto vs. And therefore the people grieuously complaine of this want vnto God Psal 74. ver 9. where they say We see not our signes there is not one Prophet more nor any with vs that knoweth how long Three wayes of declaring the will of God by the Prophets But in this place God comprehendeth three kindes or wayes whereby the Prophets declare and expound the will of God and all the which he diligently and often vsed to conuert draw back the Israelites but all in vaine For he lost his labour for they continued in their old stubbornnes of mind and kept their old wont in seruing of Idols continually And so many wayes doth God reckon vp lest he might seeme to haue ouerpassed any thing The first way 1. Simple and plaine speaking wherby God doth coÌ„municat or impart himself vnto the Prophets by the Prophets vnto vs is plaine simple speaking or deliuerie of the word whereunto neither any vision or similitude is added The 2. kind is when as God speaketh by some vision that is to say 2. When some vision is added vnto the word wheÌ„ God addeth vnto his word speaking some external or outward shape wherein he appeareth and the which doth represent and resemble his maiestie and finally some outward signe of his presence So Numb 12. ver 6. God sayth Heare now my words if there be a Prophet of the Lord among you I will be knowne to him by a vision and I will speake to him by a dreame So Psalm 89. ver 19. the Psalmist sayth Thou spakest then in a vision to thine holie one And Matth. 1. ver 20. The Angel warneth Iosepth in a dreame to take Marie for his wife So Ezech. 1. and 10. God speaketh vnto Ezechiel by sundrie visions The third kind is 3. When by some outward
left of the same kingdome were by Salmanasar king of the sayd Assyrians carried into Media 2. King 17. ve 3.6 when as I say these troubles and miseries fell out vnto the people of Israel which was the seede of Abraham that same peculiar people of God and that from God by what meanes aske the men that are hypocrites vngodly and prophane or wicked may God bee sayd to intreate his sonnes more gently then his enemies And so consequently they indifferently scorned and mocked these threatnings of God against the Assyrians and also his promises towards his elect to bee short the vngodly despised the whole word of God and sayd that it was vaine and had no trueth in it God answereth that these things fell out vnto the Israelites for the selfe same cause The answer of God vnto the former obiectiō of the vngodlie and hypocrites for the which he would destroy the Assyrians to wit because the Israelites would neuer obey God nor keepe the peace and couenant made with him but through those their most wicked counsels were at enimitie with God And therefore imagined to haue blotted out the glorie of God and finallie deuised most lewd things against Iehouah like as the Assyrians doe Wherefore for this cause the Israelites were destroyed much lesse therefore shall the Assyrians scape scotfree For if these things be done in the greene tree what shall be done in the drie Otherwise God would haue handled the Israelites most gentlie if they would haue done their duetie and haue stood to their couenants with God haue kept peace with him For they should haue remained many and a great multitude and should not haue been broken and lessened and almost destroyed as they then were and now are But this haue the Israelites deserued because of their euill counsailes against the Lord and therefore hath it thus fallen out vnto them Wherefore much more shall the same come to passe vnto the Assyrians They should haue been cropped and skoured only but not cut off destroyed flayed as they now are Wherfore I keepe the signification of the preterperfect tence in all this first part of this verse He addeth I would indeed haue afflicted them yet but once and only to heale them not twise or I would not haue strooken them againe and afresh as I haue done as it were to destroy them that is of a purpose to destroy them Thus doubtles sayth God should the Israelites haue kept peace with me and not enmitie and hatred Psal 60. ver 4.5 Vers 13. For now will I breake his yoke from thee and will burst thy bands in sunder A Comfort A comfort For God promiseth that it shall come to passe that he will for all this deliuer out of the hands of the Assyrians the selfe same Israelites whom he hath so grieuously afflicted And that in a word A difference betweene the afflictions of the godlie and the vngodlie that there may appeare a manifest difference betweene the afflictions of the godly men and those that be vngodly and the iudgements of God against them both For the godly how hardlie soeuer they be striken and pressed downe by God yet neuerthelesse they are deliuered in the ende and are healed by him but the vngodly are vtterly cut off and plucked vp by the rootes The first part of this difference is here described the latter in the verse following Therefore sayth the Lord I will breake the yoke of the Assyrians wherewith they oppressed and kept vnder the Israelites as if they had been beasts handling them most cruellie and sharplie Such a bondage and yoke shall not alwaies lye vpon thy necke O Israel So is it in the Psal 125. ver 3.4 The rod of the wicked shall not rest on the lot of the righteous left the righteous put forth their hand vnto wickednes And Zach. 10. ver 10. God promiseth his poore captiue people after this maner I will bring them againe also out of the land of Egypt and gather them out of Asshur and I will bring them into the land of Gilead and Lebanon and place shall not bee found for them When this was fulfilled I will breake thy bands in sunder that thou mayst rid and deliuer thy selfe from the gouernment of these wild beasts That which came to passe when as the Monarchie or Empire of the Assyrians was ouerthrowne by the Chaldees For the Israelites carried away by the Assyrians were more courteously handled by the Chaldees and their case and condition vnder them was more tollerable Nay moreouer they afterward obtained libertie of Cyrus King of the Persians to returne home also into their owne countrie if they would For so we reade Esdr 1. ver 3. Who is he among you of all his people sayth King Cyrus with whom his God is let him go vp to Ierusalem which is in Iudah and build the house of the Lord God of Israel he is the God which is in Ierusalem And this selfe same is mentioned 2. Chron. 36. ver 22.23 Vers 14. And the Lord hath giuen a commaundement concerning thee that no more of thy name be sowen out of the house of thy Gods will I cut off the grauen and the molten image I will make it thy graue for thee for thou art vile A confirmation of the former promise A Confirmation of the former promise of God concerning the deliuerance of Israell out of the hand and power of the Assyrians vnto whom they were then in miserable bondage For the Assyrians shal be vtterly destroyed their Empire shal be rooted out The afflictions of the vngodly so that there shall not remaine so much as the name of a nation or a braunch of it In the which selfe same is declared the cōdition of the vngodly when as they are afflicted by God it is shewed to be far diuerse from the cōdition of the Godly when as they are afflicted who are neuer vtterly destroyed by God So then this verse appertaineth vnto the Niniuites of Assyrians Three things threatned vnto the Assyrians whom the Prophet speaketh vnto And God threatneth three things vnto them the which by this preface of the Prophet are vnderstood that they shall most certainly come to passe The Lord hath commaunded against thee that is to say he threatneth hath decreed these things against thee who is both most true and also most mightie And therefore as the Prophet Esaye speaketh Cap 14. ver 27. Because the Lord of hostes hath determined it who shall disanull it And his hand is stretched out and who shall turne it away 1. The whole people of Niniueh shall vtterly be destroyed But first of all Nahum pronounceth that there shall be a destruction and ouerthrowing of the whole people of Niniueh so that not so much as the name of these Citizens shall remaine nor any of their seed be lefte or to be continued and spred abroade 2 All their Gods shall be destroyed
before the Israelites with cutting vp and with vtter destruction so that the root it selfe of the nation and the issue or al fruit is now vtterly cutte off Finally the people it selfe in those battels was cleane destroyed by God For this was the worke not of men but altogether of God and a miracle Vers 10. Also I brought you vp from the land of Egypt and led you fortie yeares thorow the wildernesse to possesse the land of the Amorite Another benefit of God towards the Israelites ANother benefite whereby the goodnes of God towards the Israelites and the miracle of his worke is manifestly increased for God did not only ouercome the Amorites the enemies of the Israelites and tooke them away that they should not hurt them but moreouer God gaue the countrey of the Amorites cut off ouercomen vnto the Israelites for an inheritance that is to be possessed and enioyed of their posteritie by a perpetual and continual succession It was much that the Amorites the enemies of the Israelites were destroyed by God but it is more that God also most bountifully and liberally gaue their dwellings their fenced Cities their lands and all their goods to be possessed of the Israelites that they should not thinke that this was to bee attributed vnto their owne strength that they possesse this land and haue it from their Elders and ancestors Here is also an amplification of this benefite taken from the person of the Israelites for the Israelites were euen at that time a people most afflicted and miserable namely the bond slaues of the Egyptians A third benefit of God toward the Israelites Wherein also God doth recite a third benefite of his towards them to wit that he brought them from out of the land of Egypt and from the Iron furnace and by the space of forty years most patiently lead them about and nourished them in the midst of the wildernes and defended them All which are singular testimonies or witnesses of the goodnesse of God towards the vngrateful or vnthankfull Israelites Vers 11. And I raysed vp of your Sonnes for Prophets and of your young men for Nazarites Is it not euen thus O ye children of Israel saith the Lord The fourth benefite of God towards the Israelites THe fourth benefite of God towards the Israelites whereby God doth amplyfie his goodnes towards them For he sheweth that he gaue vnto them not onely earthly benefites as were victories dwellings riches and such like before rehearsed but also heauenly giftes and such as made for the health of their soules namely the true doctrine of his worship and of euerlasting saluation and the vse thereof and that most plentifully whilest that among them and out of themselues he rayseth vp Prophets and Nazarites This is a singular benefite of GOD and peculiarly reserued for the sonnes of GOD and not giuen indifferently vnto them and the Infidels the which notwithstanding the Israelites despised as they did the former and as the verse following dooth declare And by these two effects is noted not some coÌ„mon declaring of the healthfull and heauenly doctrine but a most excellent and also extraordinary such as was done by the Prophets nay moreouer the practise vse and effect thereof was also shewed by God vnto them such as was the vow of the Nazarites taken vpon them by many of their children so that God promiseth no singular and especiall thing vnto his the worship and doctrine of God hath nothing peculiar and proper the which God hath not clearely bestowed vpon these Israelites The which thing to be most true the interrogation or asking of a question following doth teach Is not this true and also these wordes saith the Lord which two things are added that the consciences of these men albeit neuer so stubborne and brutish in the acknowledging of God his benefites might be touched most sharply and that the confession of the trueth to the iustifying of GOD might bee wrested from them in spite of theyr teeth Ver. 12. But ye gaue the Nazarites Wine to drinke and commâ—ded the Prophets saying Prophesie not The coÌ„tempt of all the former benefits of God NOw followeth the contempt or despising of all the former benefites but especially of this fourth and last that is of the greatest and the which they ought to haue made most account of For both in the Prophets and Nazarites they shewed that they vtteâ—â— despised euery excellent gift of God The Nazarites they moueâ— and entised and in the end perswaded to breake their vowe froâ—â— the Prophets they tooke away freedome to speak and forbad theâ— to prophesie Then both which what could be committed moâ—â— shamefull of the Israelites Vers 13. Behold I will presse you as the sheaues are pressed vndeâ— cart that is loaden The punishmeÌ„t most grieuous for their former sinnes AFter the sinnes of the Israelites the Prophet sheweth vnto then their punishment and the same most grieuous from the which nothing foreseene either by the wisdome of man or sought out by riches or giuen by nature shall deliuer them to the ende that they should most certainly assure themselues that they onely remedy to escape this miserie doth consist and rest onely in repentance and true turning of the minde vnto God And this verse containeth two poynts first the person of him that speaketh and threatneth these iudgemeÌ„ts 1 The person of him that speaketh This is that same God Iehouah euerlasting almighty least the Israelites might thinke themselues able to withstand his power and so consequently escape these iudgements of God as hypocrites and prophane persons do suppose it may come to passe To this purpose pertayneth that which is ver 16. in the ende of this chapter the saying of the Lord or saith the Lord. 2 The punishmeÌ„t The punishment it selfe is here declared the same most hard For God shal in such sorte presse these obstinate or stubborn Israelites as a cart full loaden is wont to doe the sheaues in haruest the which it beateth and treadeth in the flower for this is a n = * Metaphora is a figure wherby a word is changed froÌ„ hiâ— natural prâ—per siâ—nification vnto a like as to see for to vnderstand to heare for to obey to thirst for to desire c. Metaphor borrowed from those that tread out corne For in olde time they did beat out their corne in the floore with Cartes Waines and Draies the which we now do with â—lailes Of this kinde and manner of beating out of corne out of the sheaues eares with Waines and Cartes we may read Isai 28. ver 27.28 where the Prophet hath these wordes For fitches shall not be threshed with a threshing instrument neither shall a Cart wheele be turned about vpon the Cummin but the fitches are beaten out with a staffe and Cummin with a rodde Bread corne when it is threshed he doth not alwaies thresh it neither doth the wheel of his
as these buriers which shall bury their friendes shall aske theyr nâ—ighbour whether there bee another left aliue with him he shall answere thus There is none with me There si none but I only left aliue in all this whole streete The which wordes the Propheter-presseth by the way of mouing them to pitie and compassion that hee may the rather moue the Israelites being obstinate and stubborne in their sinnes that yet then at least wise they might take some pittie on themselues whose case was like to be so miserable and lamentable 2. The cause of this great punishment of the Israelites with mortality And as for the cause of this so great and farre raging euill the same is also here expressed namely for that in the same people and in the same Citie no man called vpon and worshipped the true God For thus much doth these words and speech import we may not remember the name of the Lord Hereby the buryers and those that were occupied about the funerall doe giue earnest admonition or warning to him that is left aliue that no man is to murmâ—â—â— because of this so great a punishment and misery of this Citie Samaria but as hath been sayd before cap. 5. ver 13. that they all do rest contented with the most iust iudgements of God and doe rather condemne themselues then accuse God of seuerity or cruelty And this admonition or warning in them might arise at that time and in that so great feeling of the punishment either from the feare of God his iudgement the which these buriers and these warners might conceiue by so many and so great plagues of God or else from the earnest fayth of a few the which at that time did yet remaine godly in that people and did performe this same their last duety of godlines which is to bury the dead Whereupon they did by this plague and punishment admonish and warn those that were yet liuing that they should repent and patiently beare God his iudgements For vnder King Oseas the feare of God was a little restored among the Israelites For it is sayd of him 2. King cap. 17. ver 2. That albeit he did euil in the sight of the Lord yet not so and in such sorte as the kings of Israel which were before him Vers 11. For beholde the Lord commaundeth and he will strike the great house with breaches and the little house with cleftes The conclusion THe conclusion That these things shal come to passe in such sort as they were foretolde The reason Because God commaundeth it that is will rayse vp agaynst these hard and vnrepentant men most cruell enemies to wit the Assyrians as it afterward came to passe There is a like place Isai 7. ver 18.19 And in that day shall the Lord hisse for the flie that is at the vttermost parte of the floods of Egypt for the Bee which is in the land of Ashur wherby he meaneth the hoste of the Egyptians and Assyrians the which at hiâ— commaund shall come in swarmes like Flies and Bees And they shall come and light all in the desolate valleyes and in the holes of the rockâ—â— and vpon all thorny places and vpon all bushie places There is also in this verse the figure Occupatio The figure Occupatio What that is looke before cap. 5. ver 3. or answering of an obiectiâ—n that might be made for they might alleadg against this threatning of the Prophet but how hard soeuer the world goeth we shall in some place or other shift for our selues either in the great houses or else in the little ones This vaine hope the Prophet here cutteth off to the end that they should not imagine that they could any where be itâ— safety For both their smal and also their great houses shall bee ouertâ—rowen and therefore nothing can defend and saue them their whole Citie shall be wasted and spoyled and pulled downe For as for their great and gorgeous houses they shall perish and be destroyed with all kinde ruine as with an heap and hoord of euils rushing in vpon them And their little houses shal be filled with clefts and throwen downe to the ground Vers 12. Shall horses runne vpon the rocke or will one plowe there with Oxen For ye haue turned iudgement into gall and the fruit of righteousnes into wormewood God by argument proueth that he doth iustly punish them A Nargument or reason whereby God proueth that hee is iustly auenged on them and doth punish them For this must hee needs doe except he will be counted vniust Therefore God proueth by two similitudes that there cannot or could not bee any more agreement betweene their most lewd and wicked manen 〈◊〉 his iustice then there is agreement between a most rugged rockâ— horses ruÌ„ning or Oxen plowing therupoÌ„ For a stony rock is no◠〈◊〉 to be plowed nor for a course to be made vpon it with horses Tâ—â— countrey of Ithaca sayth one is not fit for a race with horses bâ—cause it is stony and rockie neither do men vse to sow in a banâ— soyle such as is a rocke And therefore in Mat. cap. 13. ver 5. Chriâ—â— in the parable of the seede sayth That it that fell on stonie groâ—â— where it had not much earth sprung vp anon because it had not dâ—â—â— of earth and when the sunne rose vp The applicatioÌ„ of the two simslitudes it was parched and for lacke 〈◊〉 rooting withered away Therefore as these things agree not together To plow in a barren soyle To runne with horses in a roâ—â—â— place so is it neither conuenient nor meete that God who is 〈◊〉 should cherish most wicked persons such as are the Israelâ—â—â—â— There is a like place Isai 28. ver 24 25. where things appertainiâ—g vnto husbandry are compared with the iudgement and natuâ—â—â— God Doth the plow man saith the Prophet plowe all the daâ—â—â— sowe Doth he open and breake the clots of his ground When he hâ—â—â— made it plaine will he not then sowe the fitches and sowe cummin and cast in wheat by measure the appointed barley and rie in their place The Maior It standeth with the iustice of God to punish the wicked Now concerning the foundation and ground of this argumeâ— and reason to wit that it is not meete that God should spare the wicked it appeareth by many places of scripture to bee most true Psal 94. ver 20. Hath the throne of iniquitie saith Dauid to Goâ— any fellowship with thee which forgeth wrong for a law And Paulâ— Cor. cap. 6. ver 16. Hath the Temple of GOD any agreement with Idols whereby consequently he sheweth that there is no agreemâ—â—â— between God and between any thing that is euil And Isai 32. v. 1â— the Prophet teacheth That the worke of iustice is peace euen the 〈◊〉 of iustice and quietnes and assurance for euer Whereby he meaneth that as the fruits of God his spirit in the faythfull are iustice pâ—â—â—â—
and ioy so God both liketh and loueth and rewardeth the same and on the other side that his iustice requireth that he should punisâ— the contrary The Minor Iâ—e Iâ—raâ—lites are most wicâ—ed The assumption or minor proposition of this argument folloâ—eth in these words ye haue chaunged iudgement into gall that is to say ye are most lewd and wicked Therefore by the course of their whole life God doth argue and proue them guilty of horrible iniquitie For God speaketh generally ye haue changed so thaâ— whether the magistrates or pâ—iuat persons be looked vpon they are both here proued guiltie Further he saith Iudgement and the fruite of righteousnes that is whatsoeuer you doe owe vnto God or men the same you haue corrupted ouerthrowne changed into couetousâ—es and cueltie abusing vnto that your iniquitie and wickednes all the dueties and partes of man his life and societie So thâ—t 〈◊〉 were more tolerable to drinke and eate gall and wormewood then to be iudged by your iudgements to liue among you and to haue deâ—lâ—ng with you Behold what maner of life the life of those men is the which despise the truth and worship of God and how lamentable and miserable it is to haue conuersation and liuing with them Vers 13. Ye reioyce in a thing of naught yee say Haue we not gotten vs hornes by our owne strength Another proofe of the minor In these termes of art the which cannot so fitly be set â—â—wnâ— in English the ignorant Reader must craue the help of the learned ANother argument or proofe of the assumption of the former Syllogisme which was you are most wicked taken from their arrogancie or pride most outragious whereby they did shew themselues to be sacrilegious or robbers of God of his honour whilest they did attribute or giue that vnto their owne strength the which they were to haue thanked God onely for as was for example the estate and glory of the kingdome the which vnder Ieroboam the sonne of Ioas they had recouered But they attributed these things vnto themselues that is they made themselues their owne gods Wherein is a proofe of their notorious ingratitude or vnthankefulnes towards God and consequently a testimonie or witnes of their singular wickednes The Godly dâ—e acknowledge al their good gifts to come from God alone and doe praise him onely for the same So then the godly speake otherwise of themselues and of their felicitie or happines and of their strength for they attribute all their good giftes vnto God yea and that vnto him alone as appeareth Psal 44. ver 6.7.8 for there Dauid saith in the person of the godly I doe not trust in my bow neither can my sword saue me But thou hast saued vs from our aduersaries and hast put them to confusion that hate vs. Therefore will we praise God continuallie and will confesse thy name for euer Likewise Psal 89. vers 17. Thou art the glorie of their strength and by thy fauour our hornes shall be exalted Vers 14. But beholde I will raise vp against you a nation O house 〈◊〉 Israel saith the Lord God of hostes and they shall afflict yâ—â— from the entring in of Hamath vnto the riuer of the wilderneâ— The conclusion of the former aâ—gument THe conclusion of the former Syllogisme with a more plaiâ—â— laying open of the matter to wit when as there is no agreement betweene God and euill men but God the reuenger of inâ—quitie punisheth them and you for your partes are wicked therefore God also will punish you But hee doth furthermore in 〈◊〉 verse lay forth this reason and the kinde of the plague or punishment wherein consisteth the explanation or making more plaiâ—â— of the matter of the which I spake in the beginning of this verse The punishment then is The kinde of their punishment most grieuous and hard exile or baniâ—â—ment and captiuitie whereinto they shall be carried not by any ration neer vnto them and such as they knowe but by a nation faâ—e off and not only part of them or some one prouince of the kingdome of Israel onely but the whole countrie shall be afflicted 〈◊〉 punished euen so far and wide as that kingdome lieth and stretcheth God then shall raise vp nations against the Israelites and thâ—â— from farre countries to wit the Assyrians as appeareth 2. King cap. 17. vers 6. where it is recorded That in the ninth yeare of Hosh 〈◊〉 the King of Asshur tooke Samaria caried Israel alway vnto Asâ—â—â— and put them in Halah and in Habor by the riuer Gozan and in 〈◊〉 cities of the Medes Of this comming of the king of Assyria agaiâ—â—â— them Isay prophsieth also cap. 7. ver 18.19 which places are 〈◊〉 downe but a little before in this chapter namely ver 11. These Assyrians then shall cruelly range into all the quarters and borders 〈◊〉 their kingdome and shall driue the Israelites into narrow straiâ—â—â— and presse them spoile and vexe them from the entrance of the â—tie Hamah or Emath These places are like in respect of the boundes and borders but not in respect of the matter fâ—r the one speaâ—eth of their captiuitie and the other of their deliuerance and the riuer Euphrates or from the East vnto the riuer of Egypt or the riuer Sichor the which from the West did separat the land of the Israelites from Egypt Num. 34 ver 5. and 8. There is a like place Isai 27. ver 12.13 And in thâ—â— day shall the Lord thresh from the chanell of the riuer vnto the riuer of Egypt and ye shall be gathered one by one O children of Israel In thâ—â— day also shall the great trumpe be blowne and they shall come which perished in the land of Asshur and they that were chased into the land 〈◊〉 Egypt and they shall worship the Lord in the holy mount at Ierusaleâ— CAP. 7. Vers 1. Thus hath the Lorde God shewed vnto mee and behold hee formed grashoppers in the beginning of the shooting vp of the latter growth and loe it was in the latter growth after the mowing ALbeit that God in the Chapter before going hath declared what things should in the end fall out vnto obstinat and stubborne persons and chiefely vnto the Israelites and especially that at the last they should be carried away with great miserie and scarsitie from their owne homes into vnknown countries yet notwithstanding both in this chapter and in the other following he sheweth and foretelleth vnto the same parties other afflictions or troubles To what end these other smaâ—â—er punishmentâ— are threaâ—ned the which God would send vpon them before that same their last and vtter destruction both to the end that he might call them backe if by any meanes they were to be cured from their wicked life and also that albeit these more gentle and forerunning punishments were not to continue and last alwaies but at the length to cease and haue their end yet they should not
brother sayth the Lord yet I loued Iacob and I hated Esau and made his mountaines waste and his heritage a wildernesse for dragons Ver. 8. Shall not the land tremble for this and euery one mourne that dwelleth therein And it shall rise vp wholly as a floud and it shalâ— be cast out and drowned as by the floud of Egypt The amplifying of the former sinnes THe exaggeration or making greater of the former sins whereby the punishment which shall hereafter bee denounced or threatned may appeare to be the more iust But in this verse both the manner of speaking and also the thing it selfe which is spoken is to be considered 1. The manner of speaking to be considered The manner of speaking is an interrogatice or asking of a question continued for a good space wherewith the Prophet pricketh the consciences of them and bringeth forth the land it selfe for a witnesse against their obstinacie and stubborâ—â—â—â— and sheweth the equitie of this punishment 2. The thing it selfe the t is spoken Touching the thing it selfe which is spoken it briefly tendeth vnto this end that these fellowes might vnderstand that their works are so abominable and lewd howsoeuer they doe flatter themselues and sleepe in the same that they are worthie of any kind of punishment whatsoeuer not only priuate but also publike not only against the men themselues but also against the very sole and earth whereupon they dwelled and committed those same sinnes For by reason of the sinnes of men God destroyeth or punisheth the earth and land it selfe the which was the seate of those sinnes as is witnessed Psal 107. ver 33.34 He turneth the flouds into a wildernesse The earth punished for the sinnes of the dwellers therein the springs of waters into drinesse and a fruitful land into barrennesse for the wickednesse of them that dwell therein So Gen. 3. ver 17. for the sinne of Adam God curseth the earth saying Cursed is the earth for thy sake in sorowe shalt thou eate of it all the dayes of thy life Wherefore God teacheth that their sinnes doe deserue that their whole land should be full of tumult and hurliburlie and that all their affayres should be turmoyled and troubled and turned vpside downe that both the inhabitants of the land themselues and the committers of these sinnes and also others should mourne Finally that their whole land should be drowned with waters and ouerflowed like as their wickednesse hath ouerflowed in it And this ouerflowing he compareth with that of Egypt not in this respect that the riuer Nilus by his ouerflowing doth make the land and countrey fruitfull but in this that his water being conueyed into the land doth chase and driue away all the inhabitants from their places and homes and bringeth in a foule and euill fauoured shape sight vpon the land such as appeareth after a great floud and ouerflowing of waters the land remaining slimie and muddie after the same So hereafter cap. 9. ver 5. this same comparison is vsed againe Vers 9. And in that day sayth the Lord God I will euen cause the Sunne to goe downe at noone and I will darken the earth in the cleere day A description of the punishmeÌ„t the which should fal vpon them A Description of the punishment that was to ensue vpon them first by a similitude taken from such a thing as is wont to bring vpon men exceeding feare and doth containe a most great sharpnes and bitternes of the punishment And by this meanes God of his great louing kindnesse vnto mankind would rouze vp these fellowes snorting in their sinnes that wee might vnderstand how patiently and louingly God dealeth with vs and therefore that wee should confesse our selues to be the lesse excusable The similitude The similitude is this That God will cause the Sunne to goe downe at noone day or as is added for more plainnes sake he will bring darknes vpon them in the cleere day Therefore these euils shall fall vpon them both beyond their expectation or looking for because they beleeued not the word and threatnings of God as it fell out vnto them who obeyed not the admonitions or warnings of Noah Matth. 24. ver 38. but following the lusts of their flesh in eating and drinking marrying and giuing in marriage vntill the floud came suddainâ—â— vpon them were drowned in the same and they shall fall vpon them as punishments and most grieuous plagues and troubles 〈◊〉 stormes and tempests the which doe make the Sunne darke vnto vs at noone day What the figure called a Metaphor is see Amos cap. 4 ver 12. The same Metaphor or borrowed speech is vsed iâ— the second chapter of Ioel. Thus then this similitude of the Sunne and of darknesse doth signifie both these things that is to say both great punishments and the same also suddaine and vnlooked for Vers 10. And I will turne your feasts into mournings and all you songs into lamentation and I will bring sackcloth vpon all loyes and baldnes vpon euery head and I will make it as the mourning of an only sonne and the end thereof as a bitter day A description of this punishment without any Metaphor A Plaine description of the same punishment without any Metaphor the which is painted or layd forth to be most lamentable in holy matters in politike matters in publike and priuate mâ—â—er in the beginning and in the end of the punishment and miseâ—â—e Foâ— these three things doth this verse briefly shewe 1. In holie and politike matters First it sheweth thâ— punishment in holie matters and in matters politike because their publike and common assemblies their holie solemnities and theâ—â— songs shall be turned into mourning both inward and also â—â—ward also it sheweth publike affliction or punishment in that the backes of all men in stead of cloathing shall be couered with sackcloth the heads of al men in stead of naturall haire shall be corred with baldnes the which shall befall them through sorrowe and griefe 2. In priuate The priuate miserie it declareth hereby that al shal mouâ—â— as if euery one in particular did bewaile his onely begotten some Lastly 3. In the end it sheweth that the end of this miserie shall be most lamestable whereas it is sayd the end of them shall be continuall persiuenes and sorowe of minde wherein they shall waxe old and 〈◊〉 For these ten Tribes of the kingdome of Israel carried away by the Assyrians did neuer afterwards returne againe into the promised land Therefore they perished and rotted in that their miserie Vers 11. Behold the dayes come saith the Lord God that I will send a famin in the land not a famine of bread nor a thirst for water but of hearing the word of the Lord. An amplification of the former punishment by an especiall effect insuing of the same AN amplification of this punishment described before by an especiall effect the which shall
is which hath power ouer all things whome nothing can withstand who according to his pleasure and yet the same very iust changeth and ouerturneth when him pleaseth the nature and course and state of things Finally who giueth vnto all things their being which are and haue a being A descriptiō of God his omnipotencie by the effects of the same to wit Therefore this verse containeth a royall description of the omnipotencie or almighty power of God partly by the effects and partly by his name Iehouah that is euerlasting in himself and giuing vnto al things life and strength The effects are of two sortes First the Creation of all things of nothing 1. The creatiō of all things Synecdoche what it is see Amos cap. 5. ver 2◠contayned vnder the word Heauen by the figure Synecdoche Therefore God created the heauen of how long soeuer space and manifold stretching out it doe consist as it were of diuers lower roumes and vpper roumes The which heauen also he made most firme and also hanging ouer the earth And both these things to wit the Creation of the heauen and also the firmnes of the same is both a great myracle and also a notable worke and witnesse of the omnipotencie or almighty power of God 2. The power and rule of God ouer all creatures The second effect of his almighty power is the rule and authority of GOD ouer the things created the which at his becke and pleasure he changeth and establisheth for example whereof there is in this place reckoned vp the ouerflowing of the Sea into the maine land and the drowning of the same as it sometime fell out in the vniuersall flood and hath also often afterward since that time fallen out and doth euen yet in some places at this day come to passe as it did in Holland and Friezland some threescore years sithens nay not past twenty yeres agone as may be vnderstood by the Chronicle history of those countries for in those places many countries haue been drowned with waters Vers 7. Are ye not as the Ethiopians vnto me ô children of Israel sayth the Lord Haue not I brought vp Israel out of the lande of Egypt and the Philistims from Caphtor and Aram from Kir A Third confirmation from the person of those whom God speaketh vnto A third confirmation of this miserie from the person of the Israelites who so farre forth as they are considered in themselues are in no further regard and account before God then other nations Therefore God will no more spare them then other peoples as the Ethiopians or Arabians whome the Lord spared not for the same sinnes being angry with them Wherefore to make them know their original and first estate and pedigree hee telleth them by his Prophet Ezechiel cap. 16. ver 3. Thine habitation and thy kindred is of the land of Canaan thy father was an Amorite and thy mother a Hittite And so doth Ioshua also shew them cap. 24. ver 2. where he saith vnto them Your father 's dwelt beyond the flood in olde time euen Terah the father of Abraham and the father of Nachor What Hypophora is see Antos cap. 5. ver 21. The Hypophora or obiections of the Israelites might be we were remoued from Egypt of God his especial fauour therefore he will not punish vs. and serued other gods But there is added in this verse a secret Hypophora or answering beforehand of an obiection that might be made least because God vpon especiall fauour brought them out of Egypt they might thinke that therefore it was lawfull for them to doe any thing and that when they sinne they haue an especiall priuiledge before any other people The Lord indeede of his speciall grace brought them out of the land of Egypt and slew mightie kings for their sakes and as it is in the Psalme 135. ver 12.13.14 He gaue their land for an inheritance euen an inheritance vnto Israel his people For the which the Psalmist highly extolleth the name of the Lord immediately and sayth Thy name O Lord endureth for euer O Lord thy remembrance is from generation togeneration For the Lord will iudge his people and be pacified towards his seruants The answer of God is that this followeth not Because he spareth not other nations in their sinnes whom he remoued out of their owne land as well as them But the Prophet Amos here answereth that GOD brought other people as well as hee did them yea and such as were their neighbours from one countrey into an other whose sinnes notwithstanding he did not therefore leaue vnreuenged and vnpunished as they themselues with their eyes doe see And these people which in this place he speaketh of are first the Philistims whom GOD caused to remoue from Cappadocia into a countrey neere vnto the Iewes So also did he sometimes bring Aram that is the Syrians who themselues are borderers likewise vnto the Iewes So also did he sometimes bring Aram that is the Syrians who themselues are borderers likewise vnto the Iewes from the citie Kyr or Cyr or Cyrus into Syria Of this remouing of nations something is spoken not impertinent vnto this place Deut. 2. ver 23. for there Moses sheweth how the Anims the old inhabitants of the land of the Philistines were driuen out by the Caphtorims which are now the new Philistines and had their originall from Caphtor a towne in Cappadocia who came and dwelled in their steads Vers 8. Behold the eyes of the Lord God are vpon the sinfull kingdome and I will destroy it cleane out of the earth Neuerthelesse I will not vtterly destroy the house of Iaacob sayth the Lord. A fourth confirmation both from the iustice and also the prouidence of God Parts of this verse A Fourth confirmation both from the iustice of God also from his prouidence the which is contained in a very notable and excellent common saying And the prouidence of God is described herein for that God doth behold the meanes and doings of all kingdomes His iustice in that he punisheth vniust kingdomes in the end destroyeth them But this verse hath two parts The one in the which this confirmation is declared The other the which comprehēdeth as it were an exception of this sentence in the kingdome of Iudah 1. The confirmation it selfe As touching the declaration of the sentence or threatnings there are two things in the same to be noted First 2. An exception from the same Two parts of the confirmation that not only certain smal or light punishments are in this place threatned vnto whole kingdomes but also that their desolation and laying waste yea and finally their vtter ruine and ouerthrow is here foretold Secondly that this punishment is threatned vnto all vngodly and sinfull kingdomes that is to say 1. Vtter ruine in the which the contempt of God and iniustice doe raunge without punishment and scotfree For how great and florishing soeuer they are
on whoring after them committing the same vpon euery corne floore for most filthy reward that is the reward of an harlot being drawen and allured thereunto For they had their idols and their altars in euery corne floore and in euery wine presse in the which they did offer sacrifice vnto those their gods that plenty and store of corne wine and other things necessary for the life of man might be giuen vnto them The which was and is playnely the reward of an harlot when as a rewarde is giuen vnto idols that is vnto spiritual harlots And all these things indeede are both promised and also giuen by the onely and true God and not by idols whatsoeuer idolators do wickedly think and contend to the contrary For saith Paul 1. Cor. 8. vers 6. There is one God which is the father of whom are all things And so is Dauid perswaded that howsoeuer or whence soeuer others looke to obtain their desires and things necessary for this life he shall by the louing fauour and countenance of God towards him haue more ioye and comfort of heart and peace of conscience then the vngodly in all their aboundance vnto whomsoeuer they impute the same the which commeth onely from the goodnes and bounty of God Psalm 4. vers 6 7. Many say who will shew vs any good but Lord lift vp the light of thy countenance vpon vs. Thou hast giuen me more ioy of heart then they haue had when their wheate and wine did abound Vers 2. The floore and the wine presse shall not feede them and the new wine shall fayle in her A confirmatiō of the former the eatning taken from the effects A Confirmation of the former threatning and answere concerning the punishment of GOD being not remoued from their necks And it is taken from the effects the which the Israelites themselues shall shortly feele and the which effects are a reuenge and the same most righteous of the filthy whoredome and Idolatry by them committed in all corne floores and wine presses What then are those effects Answere The effects Neither shall the corne nourish them nor the wine giue vnto them drinke For there shall be none Both the haruest and the vintage shall deceiue them They shall gather no fruits but as Aggeus threatneth to those of his time The heauens ouer them shall stay themselues from dewe and the earth shall stay her selfe from fruit cap 1. vers 10. And as hee sayth in the second chapter and the seuenteenth vers When one came to an heape of twenty measures there were but tenne when one came to the wine presse to drawe out fifty vessels out of the presse there were but twenty Or if they gather any fruits yet shall they not bee fed with them either for that those fruits shall putrifie and rotte or els the vertue or power of nourishing shall be taken from the meates by God as is like wise threatned by God in Aggeus cap. 1. vers 6. Ye haue sowen much saith he but bring in little ye eate but haue not enough ye drink but ye are not filled ye cloth you but ye be not warm and he that earneth wages putteth the wages into a broken bagge And to this effect God threatneth them by Moses Deut. 28 vers 38. Thou shalt carrie much corne into the field and shalt gather but little in for the grashoppers shall destoy it Or finally it shall be taken away by the enemies as was threatned before cap. 8. vers 7. So then God doth chastice vs after diuers manners Vers 3. They will not dwell in the Lordes land but Ephraim will returne to Egypt and they will eate vncleane thinges in Asshur The punishmēt amplified from three places AN amplification of the punishment to ensue vpon these idolators and the same taken from three places First from their banishment or captiuity and the same most lamentable For the Israelites shaldwel no longer in that land wherin then they were 1. From their captiuitie to wit the land of God and the blessed land a land giuen them by God for a signe of their adoption and his peculiar couenant with them but shal be cast forth and led away into captiuity The secōd place of this amplification is frō the place people among whom the Israelites shall be in banishment and captiuitie 2. From the place of their captiuitie that is to say among the Egyptians Assyrians their most mortall and deadly enemies yea and moreouer they shall voluntarily and of their owne accord goe into captiuitie and banishment vnto those their enemies the Egyptians in especiall by reason of the intollerable miseries the which they shall feele in their natiue soyle and countrey and in that land the which sometimes was most blessed and happie The third place is from the great want of all things or hunger the which shal then sal out vnto them and from their vngodlines 3. From their vngodlines and want of all things For there they shall eate meates polluted or vncleane and such as were of old forbibden them being both driuen therunto by necessitie and also of contempt or despising of God Whereof the godly Iewes indeede had alwaies an especiall regarde so that they would not suffer themselues by any meanes to bee drawen to the eating of such things as by the law of God were vnlawfull as may appeare by the example of Peter Act. 10.14 who being an hungry and falling into a trance whiles they made ready for him and hauing all maner of meates offered vnto his viewe and being by a voyce from heauen willed to kill and eate maketh answere Not so Lord for I haue neuer eaten any thing that is polluted or vncleane Vers 4. They shall not offer wine to the Lord neither shall their sacrifices be pleasant vnto him but they shall bee vnto them as the bread of mourners all that eat therof shall be polluted for their bread for their soules shall not come into the house of the Lord. The figure Hypophora what it is see Amos cap. ◠ver 21. THe figure Hypophora or answering an obiection that might be made For if the Israelites should take exception and say We neuerthe les wil sacrifice vnto God in our captiuity in Egypt and in Assyria as hypocrites are wont to imagine vnto themselues any thing to perswade themselues withall that they shall escape the iudgements of God and haue a most certain and assured way to appease him be he neuer so angry with them the Prophet maketh answere after two sortes They shall not offer wine that is to say they shal not be able then to sacrifice and make offering vnto God when as they shall be in captiuity nay albeit they do offer and sacrifice yet notwithstanding God will not there accept of their offerings and sacrifices as welcome and pleasant vnto him For they shall be vnto him as the meates of those that mourne and of those that haue touched
a dead bodie and by this meanes haue polluted or defiled themselues which kinde of meate is neuer brought into the temple of the Lord as being indeede polluted or vncleane and not welcome vnto God Deut. 12. For those that had to doe about dead bodies or touched them either wittingly or vnwittingly as the preparers of their funerals and dealers about their burials and such others which medled with or about them were for a time by the law of God held for separated persons and vncleane and whatsoeuer they touched all that time or did eate or carry was reckoned vncleane polluted and defiled as we read Agge 2. vers 14. in these words Then sayd Haggai If a polluted person touch any of these shal it be vncleane and the Priests answered it shall be vncleane And in Numb cap. 19. vers 11. this is made more plaine where we find it written thus He that toucheth the dead bodie of any man shall bee vncleane euen seuen dayes And vers 16. Also whosoeuer toucheth one that is slaine with a sworde in the field or a dead person or a bone of a dead man or a graue shall be vncleane seuen daies This is the very same which is said here Their sacrifices shall be as the meate of those that mourne the which is eaten whilest they are in preparing and setting forth of the dead body neither can it bee brought into the temples of God to wit because it is polluted and forbidden to be offered Therefore not whatsoeuer any men offer vnto God is acceptable vnto him but onely that which the godly offer through Christ Vers 5. What will ye doe then in the solemne day and in the day of the feast of the Lord THe figure Epiphonema or Acclamation whereby in reciting of the sacrifices and solemne feast dayes the which were especially dedicated or appointed for the doing of sacrifices he bewayleth the miserable case of the Israelites in that their captiuitie The figure Epiphonema what it is see Ionas cap. 2. vers 9. And this he taketh fitly by the verse before going For he sheweth that these shal be most sorrowful in those dayes especially because that liuing in banishment they shall neither haue place allowed them for the celebrating or keeping of those solemnities neither monie wherewithall to make those feastes in those dayes as they were wont to do before and as God also had commanded the same to be done and to recreate themselues before the Lord or else before their Idols so short shall their things bee and so hard shall it goe with them and so miserable shal they thēselues be Concerning the commandement of God for the keeping of these feastes and solemnities reade Numb 10. and Deut. 12. Further the calling to remembrance of our happy and ioyfull estate the which sometimes we had vseth to be sorrowfull especially in those places dayes and circumstances the which doe a fresh stirre vp and renue vnto vs the memorie and remembrance of that our former case and condition For then doe our miseries and cares and teares waxe sore as it were againe by this putting vs in minde of our former lost estate And this doth the most grieuous and doubled sorrow of the Godly shew at the sight of their dumbe and still harps hanged vp vpon the trees in Babylon as it is in the Psalm 137. And from thence springeth that same prophane or heathenish saying of prophane or heathenish men When as thou art not hee whom thou wast what cause is there why thou shouldest desire at all to bee that is to say to liue For we ought to be and desire to be so long as God doth not call vs from that place wherein he hath set vs albeit that the remembrance of our happines either lost or changed be neuer so hard and grieuous vnto vs. Vers 6. For loe they are gone from destruction but Egypt shall gather them vp and Memphis shall burie them the nettle shall possesse the pleasant places of their siluer and the thorne shall bee in their tabernacles An amplification of their miserie taken from three places AN amplification of this miserie of the Israelites the which they should suffer in their exile or captiuitie yea euen in Egypt vnto which place they did flee of their owne accord as it were vnto a most safe and sure Sancturie And all these things are described or set out so lamentable both because they should in such manner come to passe and also for that these hypocriticall persons and such as had been now so long vsed and acquainted with idolatrie could hard and scarcely be moued vnto repentance by the earnest threatnings of the true God But the place of this amplification is threefold The first from the greatnes of this affliction to come For in that countrey of Egypt 1. Frō the greatnes of the affliction and in that captiuity or banishment they shall not liue but because of miseries and want they shall goe away there that is they shall die and perish and fayle and that in such heapes the citie Memphis into the which many Israelites after the destruction of Ierusalem had betaken themselues should bury and put into one graue a great number of them at an heape and not euery one of them as they dyed seuerally and in a graue by themselues alone Wherefore the miscries of the Israelites in those places must needes be great where they came to their end and dyed in such number and multitude Conferre this place with the 43. chap. ter of Ieremie The second degree of this amplification is from the place it selfe to wit Egypt and Memphis For this countrey 2 From the countrie and place whither they should goe and this citie in the same did the Israelites especially make choice of as most strong safe and healthsom fortresses in the which mourning after Ierusalem was destroyed they might liue quietlie and healthfully But in as much as this refuge was expresly forbidden them by God it was accursed And therefore when as the people of Israel as it is Num. 14. ver 3. would haue gone back again into Egypt this fact marueilously displeased God as also Ieremie 44. vers 7. he sheweth that the going of the people of that time downe into that land was the cause of their destruction for that by committing grieuous idolatrie in that place they prouoked the heauie wrath of God against them For thus doth Ieremie say vnto them Thus sayth the Lorde of hostes the God of Israel wherefore commit ye this great euill against your soules to cut off from you man and woman childe and suckling and leaue you none to remaine In that ye prouoke me to wrath with the workes of your hands burning incense vnto other gods in the land of Egypt whither ye be gone to dwell that ye might bring destruction vnto your selues and that ye might be a curse and a reproach among all nations of the earth No maruaile therefore if such a
Concerning this their estate and God his then mercy towards them conferre this place with that of the Psam 81. vers 6 7. where wee finde it thus I haue withdrawen his shoulder from the burthen and his handes haue left the pots Thou calledst in affliction and I deliuered thee and answered thee in the secret of the thunder And with Exod. 20. vers 2. where God himselfe putteth them in minde both of their former condition and of his deliuerance speaking to them in this wise I am the Lord thy God which haue brought thee out of the land of Egypt out of the house of bondage Now this was a most large and plentifull testimony or witnes of his loue in that he brought the selfe same tribes out of Egypt hauing now adopted or chosen them vnto his sonnes Which myracle and worke of God is most knowen This place applied vnto Christ. But Math. cap. 2. ver 15. applieth this same vnto Christ whom God the father for a time led aside into Egypt because of the persecution of Herod In the which it is true that the couenant of GOD with the Iewes at that time seemed to bee vtterly broken off when as GOD because of their vnthankfulnesse withdrewe his sonne out of the whole countrey of Israell and then it seemed to bee againe restored when as afterward hee called the selfe same his sonne backe againe into the same land of Israel But as I sayd Matthew applyeth these things vnto Christ because that the same thing was to be fulfilled in the head the which figuratiuely and in a shadow was done in the whole body Vers 2. They called them but they went thus from them they sacrificed vnto Baalim and burnt incense to images An amplification of the former benefit THe first amplification of the former benefite of GOD by the contrary that is by the contrary stubbornnes of this people who had receiued so great a benefite from God For albeit they were most often put in minde hereof by the Prophets to acknowledge the same yet for all that did they not acknowledge God or consecrate and giue themselues vnto him nay the more diligently they were called backe vnto this duetie so much the more disobediently they departed from him and forsaking the same true God their benefactor did cleaue both vnto Baalims and vnto their images This is the summe of the amplification 2 Things here to be noted But there are two things here to be noted The one to wit that God was not contented once or to haue bestowed one benefit only vpon the Israelites 1 The bestowing and continuing of benefits vpon them wherwith notwithstanding he called them as it were from death vnto life but also continued them afterwarde For he raised vp vnto them and gaue them continually Prophets and his seruants the which might put them in minde of their duety towards God And so God promiseth by Moses Deut. 18. vers 15. That he will rayse vp vnto them a Prophet like vnto him from among them euen of their brethren vnto whom they should hearken And Act. 7. vers 37. this is againe confirmed by the Martyr Steuen And likewise Zach. 1. 2 That thereby they are not bettered but waxe worse worse The other poynt to be noted is that the Israelites all this notwithstanding became the harder and the worse departed the farther and the more from God by how much they were called back more neerely and often vnto him the which no doubt is a shew a note of desperate or vnrecouerable and past and all hope disobedience and stubbornnes of minde Vers 3. I led Ephraim also as one should beare them in his armes but they knew not that I healed them The second amplification of the same benefite THe second amplification of the same benefite taken from the place but the person onely by whome they were admonished or warned is here changed For in the verse before he speaketh of the Prophets but in this place of God The Israelites therefore despised not onely the Prophets of God but also God himselfe teaching them and diuerse waies going about to bring them into the way againe Nay moreouer that which is a signe of brasen-faced shamelesnes and vnamendable rebellion against God the more earnestly they were by God brought into the way and called back from idols the more egerly and hotly did they worship those their idols and embraced them the more straightly and sweetly in their armes and bosomes Finally they neuer acknowledged themselues to haue bin relieued by God in their greatest afflictions for here he compareth afflictions vnto most grieuous diseases and resembleth the deliuerance from those afflictions vnto the healing and medicine of a griefe but such was the obstinate and stubborne malice of their minde and their vncurable idolatrie they attributed all benefites all deliuerances of theirs vnto their idols as vnto the authors of them and for this cause sacrificed vnto them This place especially concerneth the enemies of God his people but generally all such as doe imitate them in the like sinnes and not vnto the true God as hath bin shewed before cap. 4. ver 14.8 ver 11. And of this complaineth God against them by the Prophet Ioel cap. 3. ver 5. after this manner Ye haue taken my siluer and my golde and haue caried into your temples my goodly and pleasant things Vers 4. I led them with cordes of a man euen with the bands of loue and I was to them as he that taketh off the yoke from their iawes and I layde the meate vnto them The third amplification of the former benefite THe third amplification of the same benefite described before And it is taken from the entire or earnest and most louing affection of God himselfe For there could not any thing be done more kindly vnto the Israelites then it which then was done by God vnto them neither could there any thing be performed more louingly vnto them For God witnesseth that at that time he drewe and brought forth the Israelites by al those waies and meanes whereby any thing is done or bestowed vpon any man heartily louingly and friendly For he defended them against the Egyptians egerly pursuing after them he fed them with meate from heauen by the space of 40. yeares he kept their garments whole and sound in the wildernes he saued them harmlesse from wilde beastes he led them in all their whole iourney with great carefulnes by a fierie pillar by night and by a cloude by day And thus much doth Moses testifie of God in his song Deuter. 32. ver 10 11. when hee saith He found him in the lande of the wildernes in a wast roaring wildernes he led him about he taught him and kept him as the apple of his eye As an egele stirreth vp her nest fluttereth ouer her birds stretcheth out her wings taketh them and beareth them on her wings so the Lord alone led him
and there was no straunge god with him What then could be done more kindly and courteously towardes them And truly Paul frō this place tearmeth that good wil wherewith God loueth vs philanthropia or loue towards man Tit. 3. v. 4. So then God at that time brought them forth and afterward cherished them and made much of them with the cords of a man or of loue and the same most thicke that is with most manifest and many signes waies and tokens of his loue and did in like manner for them as he that taketh the yoke from the iawes of a beast that the yoke wring not nor strangle not the beast and finally laieth meate before it which the beast may eate After this maner God relieued deliuered nourished that miserable and poore people perishing with famine and labour in Egypt By how much the greater is their ingratitude or vnthankfulnes who not onely despised and set at nought so great a benefite but also bestowed vpon them by God with so louing a minde Vers 5. He shall no more returne into the land of Egypt but Asshur shall be his King because they refused to conuert A threatning of sundrie punishments and miseries against the Israelites A Threatning the which is made against the Israelites because of the former rebellion and the same of many punishments and miseries And first of all because they would not repent and refused to returne vnto the true God beeing neuer so much warned thereunto the Prophet threatneth that it shall come to passe that they shal obey and be subiect vnto strangers and forraine kings and those not their neighbours or neere vnto them as were the kings of Egypt but such as dwelt most farre from them and therefore such as should be most fierce and cruel vnto them as the kings of countries lying most farre from vs are wont to be when as once they get the vpper hand and soueraignitie ouer vs. For al things are disposed and ordred among vs by their gouernours and presidents who are wont to be most couetous and cruel there is none or very seldome fellowship and dealing of vs with them because of the difference of language and maners finally there is no loue of them to vs ward whome they suspect of rebellion Therefore such kings doe vexe and burden the people distant so farre from them both with garrisons and with tributes that as much as they can they may diminish their strength and take from them all possibilitie of shaking off their yoke from their necks Hereof it commeth that this kinde of punishment is reckened vp for a great curse Deut. 28. ver 49. c. The Lord saith Moses shall bring vpon thee a nation from farre euen from the ende of the worlde flying swift as an egle a nation whose tongue thou shalt not vnderstande A nation of a fierce countenance which will not regard the person of the old nor haue compassion of the young Wherefore here is threatned a most grieuous punishment when as it is foretold the Israelites that they must take vpon them and come vnder the yoke and gouernment of such forraine kings They shal not returne into Egypt Neither in deed should they at any time haue returned thither to stay there or to seeke ayde thence as it appeareth Deut. 17. ver 16. where among other thinges the which the king that the Israelites should chose ouer them was to auoide it is said In any wise he shall not prepare him many horses nor bring the people againe to Egypt for to increase the number of horses seeing the Lord hath said vnto you Ye shall hence forth goe no more that way Againe the Lord saith vnto them by Ierem. cap. 42. ver 14 16. But if ye say we will not dwell in this land neither heare the voyce of the Lord your God saying Nay but we will goe into the land of Egypt where we shal see no warre nor heare the sound of the trumpet nor haue hunger of breade and therewill we dwell then the sword that ye feared shall take you there in the land of Egypt and the famine for the which ye care shall there hang vpon you in Egypt and there shall ye die Likewise Esay 31. They should not I say therefore at any time goe into Egypt but trust and stay onely vpon the promises and helpe of God alone yet notwithstanding should their bondage and subiection be more tolerable vnder their neighbours with whome they had some traficke and dealing then vnder these nations so farre distant from them namely the Assyrians whose tributaries they nowe were as we haue seene but a little before 2. King cap. 15. Another iust punishment Asshur shall be their King that is the king of the Israelites And this also is a iust punishment of their disobedience and stubbornnes For they were not conuerted or rather returned vnto the worshipping of the true God by any meanes by any exhortations by any care of God or admonitions of his Prophets Wherefore they are iustly thus punished by God For like as they tooke vnto themselues a strange god so shal they also haue and feele a strange king Thus then beeing no way to be reclaimed they are like vnto those whome Christ complaineth of Matt. 11. ver 16 17. when he saith But whereunto shall I liken this genration It is like vnto little children which sit in the markets and call vnto their fellowes and say We haue pyped vnto you and ye haue not daunced we haue mourned vnto you and ye haue not lamented Vers 6. And the sworde shall fall on his cities and shall consume his barres and deuoure them because of their owne counsels AN other kinde of punishment the which is threatned vnto Idolatours namely Another kinde of punishment namely that it shall come to passe that their most fensed cities and also their members or barres shall perish And by the name of members or barres I doe vnderstand both the citizens themselues and also the villages the which belonged and were appertaining vnto those fortified and fenced cities as appeareth Ios 15. Therefore not onely they themselues shall be pressed with that forraine and heauie yoke but also all their aydes shal be laide wast which thing came to passe both by their ciuill and also by their forraine warres Yea they shall be consumed that is to say they shal not onely be destroied in part but they shall vtterly be cut off that they be not any more a people And this shal fal out because of their counsels to wit their idolatrie and rebellion against God See before cap. 10. ver 6. So God threatneth them with vtter destruction Deut. 28. ver 20. where he speaketh by Moses The Lord shall sende vpon thee cursing trouble and shame in all that which thou settest thine hande to doe vntill thou be destroyed and perish quickly because of the wickednes of thy workes whereby thou hast forsaken me Vers 7. And my people are
they shall followe Iehouah or walke after the Lord. For God shall in such sort change their hearts that they shall embrace professe allow him and his precepts and commandements both in faith and also in an holie life for this is to walke after the Lord. Further the maner time and place of the performance of this benefite is here expressed The maner of this benefite The maner for that God shall roaâ—e as it were a lyon to stirre and rouze vp them to followe him albeit they were neuer so drowsie and dead of sleepe before And they shall tremble and feare and be moued at that roaring of God They shall therefore awake being pearced with the feare of the iudgements of God and shall at the last runne vnto God calling them This was done oftentimes The time First when as Ezechias and Iosias kings of Iudah did by their letters and messengers stirre vp those which were left of the godly of those tenne tribes to worship the true God Secondly when as Iudas Maccabaeus and his father did the like Lastly and most fully when as Christ himselfe did it by himselfe and also by his Apostles afterward and through the preaching of the Gospel made by them The which time especially is here noted For God threatned the vnbeleeuing worlde and doth threaten it when as the doctrine of the Gospel and of reconciliation is propounded or set forth vnto it if the world shall then refuse and despise the same The place Last of all the place is noted from the sea or from the wrest that is to say from the vtmost parts of the promised land the which was bounded and inclosed with the west that is to say with the Syrian sea and the lake of Tyberias the which also is called the sea The godly therefore from all places shall runne vnto God especially when Christ preacheth being strooken with the feare of the iudgements of God the like was done afterward at the preaching of the Apostles and last of all the same shal fall out when as the same Iewes in the ende of the worlde shall at the last be conuerted vnto Christ Vers 11. They shall feare as a sparrow out of Egypt and as a doue out of the land of Asshur and I will place them in their houses sayth the Lord. The second amplification by the accesse or increase of a third benefit THe second amplification by the adding or comming to of the third benefite and the coÌ„firmation of the former is set before by the earnest repeating of the same For otherwise this thing might seeme a matter incredible or not to be beleeued when as those ten tribes were in such sorte dispersed and some of them were in banishment and captiuitie in Egypt and othersome in Assyria But the Lord will gather them vnto himselfe both out of Egypt and also out of Assyria to wit by the preaching of the Gospel of Christ And finally he will adde this third benefite vnto them that afterward they shall remaine safe in their owne houses that is in the Church of God and secondly in their owne land Which came to passe when as they serued God vnder Ezechias and Iosias and afterward vnder Christ CAP. 12. Vers 1. Ephraim compasseth me about with lies and the house of Israel with deceit but Iudah yet ruleth with God and is faithful with the Saints The drift of this chapter is the same with that which went before FIrst I refer this verse which in the chapter before going is reckoned for the tweltfth vnto this place and chapter as the beginning of the same And as for this chapter the drift and purpose of the same is all one with that which went next before namely that God may witnes his exceeding mercy and bounteousnes and the same free and perpetuall toward the godly and his elect to the end that they may trust in God and turne vnto him and hope well in the midst of affliction or trouble And therefore the sinnes of men as for example of the Israelites are in such sorte set downe in this place that they bee voyd of all excuse and on the other side the constant counsel and decree of God in sauing his euen out of that same wicked people is added that the grace of God may appeare to be the more excellent and the more free without any deseruing So that as Paul speaketh Rom. 5. vers 20. Where sinne abounded there the grace of God abounded much more This is the drift of the whole chapter But God beginneth with the reckoning vp of the sinnes of that nation or people A rehearsal of the sins of the Israelites to wit of the Israelites the remnants whereof repenting he spareth notwithstanding yea and yet now also he daylie spareth the godly sonnes of vngodly parents as vs namely which are borne of Idolatrous parents Moreouer that he may shew those sinnes to be most grieuous hee doth both sette downe their antiquitie or the time and beginning of them and also their most euil effects and by comparing of the Israelites whom Oseas here reproueth with their forefathers of whom they did so greatly glory he proueth them to be most haynous As for the originall or beginning of their sinning within themselues it is very old and ancient Thâ— Israelites sinners of olde For these Israelites doe not now first of all make a beginning to sinne agaynst God but haue done it long agoe and that most faithlesly and when as they had as yet no home examples of publike or generall apostasie or falling away from God Where they themselues were the first authors of this euill vnto their brethren also to wit they were ring-leaders vnto the Iewes to fall away from the true worship of God And therefore Ezech. cap. 16 vers 46. telleth them saying Thine elder sister is Samaria and her daughters that dwell at thy left hand and thy younger sister that dwelleth at thy right hande is Sodome and her sisters The time of their falling away and their shamelesnes in the same Wherfore in this verse is set down both the time of this first falling away of the Israelites from God and the same publike or generall that is to say of the whole nation and also their vnbridled shamelesnes when as Iuda at the same time notwithstanding did as yet keepe and generally retaine the true worship of God and pure religion of their fathers and faith of the Saints whole and sound The Ephraimites compassed mee about that is the whole house or kingdome of Israel the which comprehended the tenne tribes 1. King 12. ver 19 20. compassed me about and deceiued me on euery side sayth the Lord with a lie and deceit The metaphor is taken from the subtilty of those men What the figure Metaphora is see Amos cap. 4 ver 12. which deceiue a man whom they make shew and faine that they would reuerence entertaine and honor most shamefully and treacherously
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
laying waste was for to come Secondly the cause of this punishment which were the sinnes of this people and the most bitter fruites 2. The cause of the same the which this vineyard brought vnto God the husbandman or her vine dresser in stead of good fruit Isai 5. And this cause was set downe that the godly should not murmur against God but that they should vnderstand that they were iustly punished by him Vers 14. Feede thy people with thy rod the flocke of thine heritage which dwell solitarie in the wood as in the midst of Carmel let them feede in Bashan and Gilead as in old time A comfort againâ—â— the former affliction A Comfort against the threatning of the former affliction or punishment to the end the godly may be the more strengthened in the former promises of God Two parts of this verse And this verse or comfort containeth two parts the one wherein God commandeth the heads or rulers of the Church to seede their people in or with their rod 1. A commandement to feede their people that is according vnto the authoritie and dignitie the which was left vnto them by God in the midst of their affliction and poore estate notwithstanding The kingdome I confesse ceased among the Iewes in those afflictions and also a long while afterward accordingly as the Lord threatned them by Ezech. cap. 21. ver 26. saying I will take away the diademe and take off the crowne this shall be no more the same I will exalt the humble and abase him that is hie but yet all policie or gouernment power and dignitie did not therfore cease in that people For they had Rulers or Gouernours of their nation and the Synedrion or Consistorie of Elders or chiefe men Therefore according vnto that authoritie and power which was left vnto them God commandeth the Rulers that they nourish gouerne and preserue the people of the Church and not that they cast them away and vtterly forsake them And why I pray you doth he this To wit for because how forsaken soeuer solitarie afflicted and small this people were God neuerthelesse would preserue theÌ„ and out of the selfe same people afterward gather vnto himselfe a most great Church as shall anon be shewed ver 15 and 16. Further God exhorting the Pastors and Rulers of this people to looke vnto it defend and feede it calleth this people their people flocke heritage not in contempt or reproch but that by this name and relation they may vnderstand that this which they are commanded for to doe cannot by them be ouerpassed and forslowed without a great offence For this is belonging vnto their dutie For God hath committed this people vnto them for to feede Hereupon is there a mutuall band by reason of these words betweene the Rulers and the people giuen vnto them by God This is one part of the comfort set forth by God in this verse 2. A promise concerning the deliuerance and restoring of this people The second part of this verse is a promise of the full deliuerance and restoring of this people into their owne seates and home as before how greatly soeuer the land were layd waste before the nation carried vnto another countrie For this land and this nation shall be restored This people shall feede as before and shall possesse Basan and Galaad and their other countries Vers 15. According to the dayes of thy comming out of the land of Egypt will I shewe vnto him meruailous things A confirmatioÌ„ of the latter promise of the full restoring of this people A Confirmation of the latter promise of the full restoring of this people that is of the Church of God For by a similitude he sheweth after what maner and how great it shall be nay how miraculous For it shall be such as was that wherby this people at the first was deliuered out of Egypt and that miraculouslie And truly the deliuerance of this people out of the captiuitie of Babylon was altogether miraculous also so that this comparison in resembling it vnto that of Egypt is truely made also of the maner whereof the Lord speaketh by his Prophet Isai cap. 27. ver 12.13 thus In that day shall the Lord thresh from the chanell of the riuer vnto the riuer of Egypt and ye shall be gathered one by one O children of Israel In that day also shall the great trumpe be blowne and they shall come that perished in the land of Asshur and they that were chased into the land of Egypt and they shall worship the Lord in the holie mount at Ierusalem Vers 16. The nations shall see and be confounded for all their power they shall lay their hand vpon their mouth their eares shall bee deafe An amplification of this deliuerance AN amplification of this deliuerance taken from the meruailous astonishment and wondring of men that were Infidels because of the same in so much that they shall be ashamed for that they doe not serue God but others and they shall not moue their mouth nor their cares for wondering so miraculous doubtles and wonderfull a worke of God vnto the wicked and vngodly is the deliuerance of his Church as may appeare Psal 126. ver 2. where the very heathen themselues doe confesse and acknowledge the mightie power of God shining so cleerely forth in that most wonderfull deliuerance of his people For thus doe the godly deliuered in that place testifie Then sayd they among the heathen The Lord hath done great things for them Vers 17. They shall licke the dust like a serpent they shall moue out of their holes like wormes or serpents they shall be afrayd of the Lord our God and shall feare because of thee Another amplification of this wonderfull deliuerance ANother amplification of the sayd miracle or wondrous deliuerance and of the astonishment and feare of the heathen because of this worke of God to wit taken from the most humble submission feare and trembling which shall then bee of those nations before the Church it selfe Therefore whatsoeuer the Church shall then command they will doe it not daring to doe anything or to stirre against it So then not onely the astonished mind of the infidels is in this place described but also this miracle of God in deliuering those that are his is amplified by their gesture and feare of minde and also by the similitude taken from the feare of serpents Of the like humbling and submitting of themselues vnto Salomon the true figure of Christ and his Church is spoken Psal 72. ver 9. where it is sayd They that dwell in the wildernesse shall kneele before him and his enemies shall licke the dust The great feare of the heathen at the deliuerance of God his church Further that which is here sayd and alleaged of serpents painteth out a wonderfull trembling and feare of the vnfaithful and vnbeleeuing nations before the Church For serpents stirre not out of their
ver 25. Thus saith the Lord God of hostes the God of Israel I will visit the common people of No and Pharaoh and Egypt with their gods and their kings euen Pharaoh and all that trust in him And Ezech. cap. 30. ver 15. God saith I will powre my wrath vpon Sin which is the strength of Egypt and I will destroye the multitude of No. This No was more populous or full of people then the other cities of Egypt and it seemeth also to haue been the chiefe and metropolitane or head citie of all Egypt For Ierem. 46. Parhho is called the nurse of No. And in this place No it selfe is called the mother or nurse of other cities of Egypt the which titles for the most part belong vnto the mother citie or the chiefe or head citie It was seated by the sea or by the waters and as here appeareth was flowed with the sea or waters round about Some will haue this city to be it which afterward was called Alexanderia of Alexander the great which renued it It was a most wealthy city by reason of the commodiousnes of the place as it is also here described and truely Plinius lib. 5. Natur. histor cap. 10. writeth of Alexandria that it had aboue thirty thousand gorgeous or princelike houses in it But the same Plinius lib. 6. cap. 29. maketh mention among the cities of Egypt of a city called Noa which seemeth rather to be our city No then Alexandria the name doth rather agree with that of Plinie and for that it is written to haue bin defended by the Ethiopians vnto whom this Noa that is our city No was neere peraduenture it was that same city Thebes with an hendreth gates of which Homer speaketh The iudgement of this author concerning the time of the destruction of this city No. But now concerning the time wherein this city No was in such sort destroyed as is here written it is a question I for my part by comparing the 20. cap. of Isai with the 9. verse of this chapter do iudge it may be gathered that No was destroied by the Assyrians before that their king Sennacherib made that noble voyage into the Iewes whereof we reade Isai 36. Nay moreouer before he reigned yet notwithstanding after that the ten tribes of Israel were caried away captiue by Salmanazarking of the Assyrians For betweene Salmanazar Sennacherib kinges of Assyria I place Sargon in the middle of whom is mention Isai cap. 20. by whose authority and appointment but vnder the conduct or leading of Tartan a noble man of his the Philistines were first ouercome and afterward the Egyptians to wit three yeares after and the city No then taken For they which thinke that the Empire of the Assyrians did not reach vnto Egypt are deceiued as appeareth by the 7. of Isai ver 18.19 where God saith And in that day shall the Lord hisse for the fly that is at the vttermost part of the flouds of Egypt But the Assyrians conqueâ—ing the Egyptians is more p aiâ—ly expressed Isat 20. for the bee which is in the land of Asshur and they shall come and light all in the desolate valleys and in the holes of the rockes and vpon all thorny places and vpon all bushy places The multitude of the citizens oâ— No with their munition and situatian of their city to what end mentioned Further here are rehearsed the multitude of the citizens and the munition and situation of this city whereby it might seeme vnable to be wonne to beate downe the pride and security or carelesnes of the Niniuites It was a populous city or very full of people the mother or head city of the rest it was situate betweene the parting 's or mouthes of the riuer Nilus Some hold that it was situate at the mouth or entry of Canopus one of the streames that falleth into the riuer Nilus neere vnto the lake Mareotis the Iland Pharus Some thinke it was seated in an other place by the IlaÌ„d Meroe Last of al it was on euery side compassed fortified with the sea or with the waters Whereupon if it be taken for the city Alexandria the which was restored for No it was hard to be comen vnto hauing entrance only by three chanells of the sea as writeth Plinius lib 5. Natur. histor cap. 10. and out of him afterwardes Solinus Poly. histor cap. 35. Ver. 9. Ethiopia and Egypt were her strength and there was none end Put and Lubim were her helpers An amplification of the strength of the city No. AN amplification of the strength of the city No by the inhabitants and other powers which did ayd and helpe it that the Niniuites should not thinke themselues safe against GOD by meanes of their owne forces also the aides of their confederates So then when as No was besieged all Egypt it selfe did help it so likewise did the Ethiopians neere vnto it and the people of Lybia and the Nigrites or Cyrenians the Ammonites that is the dwellers on the sandes What this people are must be learned out of Genes cap. 10. that we may be the shorter Ver. 10. Yet was shee caried away went into captiuity her young children also were dashed in peeces at the head of all the streets they cast lottes for her noble men and all her mighty men were bound in chaines The dâ—stâ—uction of this â—â—mâ—us city No 〈◊〉 whose lameâ—taâ—â—e ouerthrow there are heare â—eâ— downe foure tokens THe destruction of the sayd City No and the same most miserable that the Niniuites may be terrified or feared with this iudgement of God vnderstaÌ„d that nothing can withstand God nor that any forces nor princes nor great and mighty men may be excepted from these punishments Moreouer there are in this verse set downe foure tokens of extreme misery The first is captiuity or carying away of all the people from their owne homes vnto straunge countries It is an hard thing to be a captiue but much more hard is it to be caried away 1 Captiuity and being robbed and spoyled of all our goodes to be led into vnknowen landes to be a slaue there the which is wont to be the condition and case of a people caried thus away by enemies from their owne country The second thing is 2 The dashing in peeces of their children The dashing in peeces of their children at the heads of all their lanes and streetes This no doubt was a token of notorious cruelty shewed by the enemies against the inhabitants of the city No and a signe of exceeding great misery and wasted strength of so great and mighty a city when as the fathers were constrained to behold and suffer their children in such sort to be torne in peeces to be so dashed with stones to be so cruelly slaine and murthered and to suffer and let them lie so as if they had no care of them The third point is 3. They cast lottes
giueth and bestoweth vpon it not onely earthly blessings but much rather spirituall giftes and graces Vert. 19. Egypt shall be waste and Edom shal be a desolate wildernesse for the iniuries of the children of Iudah because they haue shed innocent blood in their land 2. Toward the enemies of the church NOw Ioel declareth those effects which shal be shewed against the disobedient and stubborne enemies of the Church to wit they shall vtterly be rooted out and perish For so much do these wordes signifie shal be waste and a desolate wildernesse And here vnder the name of Egypt and of the Idumeans are described not euery kinde of enemies whatsoeuer but most obstinate and cruell enemies For these two nations were alwayes most deadly enemies vnto the Iewes in a maner irreconcileable or such as could neuer be made friends with them yea and moreouer most cruell towards the same Iewes For as it is Psalm 137. ver 7. the Edomites at the taking of Ierusalem by the Babylonians stirre vp the enemies to vse all kinde of cruelty towardes both the poore Iewes and also against their citie for vengeance whereof they there maâ—e this prayer vnto God Remember the children of Edom O Lâ—â—â— in the day of Ierusalem which sayd rase it rase it to the foundation thereof And as for Egypt that is sayd to haue bin an iron fornace vnto the Iewes Therefore besides their obstinacy and stubbornnes of mind against God their cruelty also is here added For they the self-same do shead and haue shed the bloud of the godly yea and that their giltles bloud that is to say they haue cruelly murthered the godly deseruing no such thinge at their hand yea euen in the very land of the children of Israel that is in their owne natiue foile or country where they were borne That which increaseth the barbarousnes of the enemies of the Church Ver. 20. But Iudah shall dwell for euer and Ierusalem from generation to generation A second amplification of the fauour of God toward his Church A Second amplification of the same comfort or especiall fauour of God toward those that are his to wit taken from the continuance or rather the perpetuity or euerlastingnes of the same For this fauour of God shall not only be most singular and most healthfull vnto them but it shall be also perpetuall or euerlasting because it shall neuer be taken away from them The which thing doubtles is also true of the spirituall ioy of the godly in this world but in deede most true of that euerlasting life in the world to come For the godly shal feele and also do feele both these ioyes to be perpetuall vnto them Therefore like as the fauour of God is perpetuall toward his church so also shall the church it selfe be perpetuall not in this world I graunt but in the world to come or in heauen Indeed the church of God in this world is often inuisible or can not be seene but yet doth it not therefore cease to be a church But in heauen it shall not onely be a church but alwayes visible and alwayes blessed and florishing with God and the man Iesus Christ our Lord being her head Ver. 21. For I will clense their bloud that I haue not clensed and the Lord will dwell in Sion The third amplification by way of comparison and setting downe the cause of so great benefites of God toward his church A Third amplification with the setting downe of the cause of so great benefites of God toward those that are his The amplification is here made by way of comparing of thinges together For that the giftes of God afterward shall be greater more plentifull toward his church then they had bin before or in times of olde What the figure Synecdoche is see Amos cap 5. ver 21. That which is here by the figure Synecdoche expressed vnder one kinde of ceremonies in steed of the rest I will clense saith the Lord their bloud in her the which notwithstandding I did not clense in her Thus then the grace of God afterward shall be more excellent toward his church then it was before as namely the which shal take away al kinde of vncleanes yea euen that which he did not clense before But this is referred vnto the ceremonies of the law the which at that time were in vse among the people of the Iewes by the which euery bloud was not clensed For albeit the bloud of termes of beastes of murthers vnawares were clensed vnder the law by certaine rites and ceremonies yet was not the bloud which was willingly shed in the murther of men clensed by any ceremony Gen. 9. Therefore that which in the church of God vnder the law could not be washed away by the washinges and sacraments then ordained the same afterward shall wholly be washed away and clensed the grace of God beinge enlarged by the comming of Christ as the autor to the Hebr. writeth cap. 7. ver 19. saying The law made nothing perfect but the bringing in of a better hope made perfect whereby we drawe neere vnto God And cap. 9. ver 13.14 He sheweth the bloud of Christ to be of much more value aboue the sacrifices of the law to purge our consciences from dead workes to serue the liuing God A very profitable note And this here spoken is not referred vnto God as if that then vnder the lawe of a certaine weakenesse or want of power he were not able to purge or clense those thinges the which he saith that he will clense afterward neither yet doth it properly appertaine vnto the forgiuenes of sinnes the which euen at that time by God was performed vnto the godly For as vnto vs so likewise vnto those fathers euen before the comming of Christ God forgaue all their sinnes yet through him notwithstanding as he pardoneth all vnto vs for the self-same Christ 1. Ioh. 1. ver 9. Apocal. 13. ver 8. But this comparison pertaineth only vnto the sacraments of the fathers Whereunto this comparison pertaineth and our Sacraments and vnto the rites or ceremonies vnder which that benefit of God was then shewed vnto them and is nowe represented vnto vs. For vnto vs now through Baptisme and the Lordes supper the benefites of God and the forgiuenes of our sinnes yea euen all of them are more clearely and fully sealed then in the old time vnder the law The cause of these so great benefites of God toward his church Now the cause of this so great and enlarged a benefit of God toward vs is the dwelling and presence of God in his church And this dwelling is properly to be referred vnto Christ and vnto his incarnation or taking of flesh vpon him by the which hee dwelled among vs and liued visibly or to be seene in the middes of his church namely being God then manifest in the flesh as Iohn in his gospell speaketh hereof cap. 1. ver 14. saying The word
of afflictions or troubles They therefore which tooke away from the godlie this hope did impute or lay it vnto other causes both that the sea was dried vp in the passage of the people and also that the riuer Iordan was drie in like maner construing this to be done because God was especiallie angrie against these waters The Prophet denieth this to be true but answereth that so great maiestie of God appeared for the saluation or deliuerance of his Church for the preseruing whereof he stood in the battell against the enemies riding as it were vpon hooked or yron chariots and not triumphant chariots and fighting from his chariot Vers 9. Thy bowe was manifestly reuealed and the othes of the tribes were a sure word Selah Thou didst cleaue the earth with riuers An amplification of God his deliuerance of his people taken from the maner of his helping of them the which he also proueth by certaine adioynts AN amplification taken from the maner of the helpe shewed them For God most manifestly did cast his weapons against the enemies of his Church so that men did nothing at all doubt but that God did openly beare fauour vnto it The selfe same thing also he proueth by the adioynts of the which he reckoneth vp this first That out of the earth and rock strooken by the power of God there did gush forth water for drinke for the people Reade hereof Numb 20. 1. Cor. 10. Of all which benefites he addeth the foundation or ground lest the Iewes might ascribe so great fauour of God vnto their owne vertues 1. The giuing thē water out of the rocke namely the promise or word of God confirmed vnto the tribes that is the whole seed of Abraham by oth he sheweth to haue been the true cause of this helpe of God Vers 10. The mountaines sawe thee and they trembled the streamt of the water passed by the deepe made a noyse and lift vp his hand on hie 2. A double miracle THE second adioynt vnto this deliuerance of the people the which is a most cleere testimonie or witnesse both of the infinit or endles power of God ouer all things and also of his mercie and fauour toward his Church to wit a double miracle the which is described by an Anthropopatheia What Anthropopatheia is see Mich. cap. 7 ver 8. The first miracle was the trembling of the earth that is of the mountaines or a great earthquake there the which was at the giuing of the law wherwith the mountaine Sinai himselfe was shaken And this is reported Exod. 19.18 And mount Sinai was all on a smoke because the Lord came downe vpon it in sire the smoke thereof ascended as the smoke of a fornace and all the mount trembled exceedingly Hereof also speaketh Dauid Psal 114. ver 4.6 The mountaines leaped like rammes and the hilles as lambes Ye mountaines why leaped ye like rammes and ye hilles as lambes The second miracle appeared in the waters whilest both the red sea went backe and was dried vp at the commandement of God and also whilest the law being giuen in Mount Sinai there were thundrings and lightnings and most thicke cloudes and the noyse of a trumpet was heard in the ayre Of the going backe and drying vp of the sea thus it is written Exod. 14. ver 21. And Moses stretched forth his hand vpon the sea and the Lord caused the sea to runne backe by a strong East winde all the night and made the sea drie land for the waters were deuided Hereof the Psalmist speaketh thus Psal 114. ver 3. The sea sawe it and fled Iorden was turned back And Psal 77. ver 16.17 The waters sawe thee O God the waters saw thee and were afrayd yea the depths trembled The clowdes powred out water the heauens gaue a sound yea thine arrowes went abrode Of the thunder and lightning the thicke clowde and sound of a trumpet thus we reade Exod. 19. ver 16. And the third day when it was morning there was thunders and lightnings and a thicke clowde vpon the mount and the sound of the trumpet exceeding lowd so that all the people that was in the campe was afrayd Vers 11. The Sunne and the Moone stood still in their habitation at the light of thine arrowes they went and at the bright shining of thy speares THe third adioynt farre more wonderfull then the former miracles as namely that which appeared in heauen it selfe to wit 3. The standing still of the Sun the Moone in the Sunne and in the Moone who at the commandement of God stayed their course as it is Iosue 10. vers 12.13 Then spake Ioshua vnto the Lord in the day when the Lord gaue the Ammorites before the children of Israel and he sayd in the sight of Israel Sunne stay thou in Gibeon and thou Moone in the valley of Aialon And the Sunne abode and the Moone stood still vntill the people auenged themselues vpon their enemies is not this written in the booke of Iasher so the Sunne abode in the midst of the heauen and hasted not to go downe for a whole day Vnto this miracle the Prophet Habacuck ioyneth another like thereunto to wit for that the people went safely through the desert both by day and also by night in the light and shining both of a fierie piller giuing light vnto them in the night time and also of a clowde going before the Israelites in the day time This is recorded Exod 13. ver 21. after this maner And the Lord went before them by day in a pillar of a clowde to leade them the way and by night in a pillar of fire to giue them light that they might goe both by day and by night Vers 12. Thou trodest downe the land in anger and diddest thresh the heathen in displeasure The conclusion of the former discourse of the power of God for the good of his Church THe conclusion of the whole former meditation and narration of the power of GOD stretched out for the fauour of his church namely that there is no countrie or nation which the Lord cannot thresh and tread downe in his anger And therefore that the church hath a most excellent remedie and helpe of her saluation and deliuerance out of all euils in the same infinite or endles power of God Vers 13. Thou wentest forth for the saluation of thy people euen for saluation with thine anointed thou hast wounded the head of the house of the wicked and discoueredst the foundations vnto the necke Selah Another ground of this prayer hope of the Church A Light passing ouer vnto another matter by the which hee declareth another foundation or ground of this prayer and hope of the church namely the singular good will of God toward it whose foundation also and sundrie effects alreadie indeed tried and approued he rehearseth First therefore he affirmeth that God appeared to haue had a loue and a care of the saluation
slow in laying hold and conceiuing of the promises of God And therefore were they thrise called out by God to wit first by Zorobabel Esd 1. and 2. Secondly by Esdras Esdr 7. Thirdly by Nehemias Nehem. 2. And as often as some of these were brought away out of Babylon by some of these Captaines it is saide That it was the good hand of God that is that it was the great worke of God in perswading and turning or mouing them vnto this iourney so greatly doubtles were they delited now with those outward seates and dwellings of Babylon and so fast did they cleaue vnto them Wherefore God himselfe in displeasure doth here crie out Ho ho. Hee therefore exhorteth them to deliuer and get themselues out of those miserable and idolatrous countries in which they were and that out of hand and with all speede that may be And therefore they are commanded to flee and not to goe So Isai 48. ver 20. is there the like exhortation Goe ye out of Babel flee ye from the Chaldeans c. And Reuelat 18. ver 4. And I heard another voyce from heauen say Goe out of her my people that ye be not partakers in her sinnes and that ye receiue not of her plagues The reason of the exhortatioÌ„ The reason of this exhortation is because that all those north-countries in the which they were and seemed to haue obteined some commodities were so many prisons or most sorrowfull banishments into the which they were thrust by God Therefore so long as they remained in them so long should they beare that punishment and plague of God Wherefore let them not interpret and take those commodities and pleasures if they had any there for a testimonie or witnes of the blessing of God or prefer them before the toyle and labour of this iourney and finallie before the holy land Now the foure windes spoken of in this place The foure windes where they are to be vnderstood to be placed are to be placed in that same North land the which stretcheth very far For in that destruction of Ierusalem exploited by the Chaldeans no Iewes are red to haue comen ouer into Europa or into our occident or westerne parts Vers 7. Saue thy selfe O Zion that dwellest with the daughter of Babel A repetition of the exhortatioÌ„ with an amplification of the THis is a repetition of the exhortation with an amplification of the same the which is taken from a briefe comparing together of the places to wit of Sion and Babylon that is of Paradise and hell Moreouer the miserable condition also of those Iewes which stayed in Babylon is described most plainely when as they are willed to deliuer themselues out of it as out of a most miserable thraldome and bondage For the word saue or deliuer is opposed or matched against the seruitude or bondage the which they then suffered Vers 8. For thus saith the Lord of hostes after this glorie hath he sent me vnto the nations which spoiled you for he that toucheth you toucheth the apple of his eye A staying in the further laying open of the happines of Ierusalem THis is a staying in the further laying open of the happines of Ierusalem continued vnto the end of the chapter which consisteth or standeth partly vpon promises and partly vpon exhortations The promises concerne both the happie state of Ierusalem that is of the church of God and also the most assured destruction of the enemies thereof The exhortations giue encouragement vnto the godly to imbrace by faith so notable promises of God Therefore the things which follow doe appertaine vnto the same end Why those things are so often repeated vnto the which the former part of this chapter did But for this cause it was needefull for the godly that these things should bee often repeated for that the present state of things and the condition of the Iewes seemed to be vtterly against such promises and to be a let vnto them And first of all the Prophet here repeateth that which ver 5. of this chapter he had said of the keeping and saftie of the church but hee doth it in other words and with an other kinde of benefite or ayde For there the Lord promiseth that he will be a firie wall vnto those that are his here that those which are his shall be as deare vnto him as are his owne eyes which speech the Psalmist vseth in his prayer vnto God Psalm 17. ver 8. signifying thereby that he craueth God his most sure and safe defence when he saith keepe me as the apple of thine eye hide me vnder the shadow of thy wings Foure things here to be noted And here are foure things to bee noted First who speaketh here And here and in the verses following the selfe same Angell speaketh which in the fourth verse was willed to runne vnto the Prophet to tell vnto him the things which should come to passe vnto Ierusalem Who speaketh But because the place following conteineth exceeding great promises of God and such as at that time were almost incredible or not to bee beleeued towards those that are his therefore here also is againe repeated the commandement of God yea and the same the true and most mightie God which two things are signified vnder these words Iehouah and the Lord of hostes least any being astonished at the present state of things should despayre or be without all hope of these benefites of the church the which should be performed afterwards and in the verse following the godlie are called back vnto the euent or issue it selfe and experience of things as vnto the most true witnes of this prophesie howsoeuer there were no hope of the same For the state of this people in Babylon was as the lying of a dead man in a graue or as the condition of the same people in Egypt to wit past hope of recouerie and most miserable in the iudgement of man The second thing to be noted is 2. When these things shall come to passe when these things shall come to passe The answer is After this glorie For here the time is described wherein the godly ought to marke the fulfilling of this promise not whollie I confesse but onelie to be begunne and afterward by little and little to be finished And after this glorie it shall begin to be done and come to passe that is to say after that God shall begin to exercise that power and glorie when as hee promised before ver 5. that hee would bee in the middest of his church And because that the power and glorie of God doth appeare especiallie in the true and sincere or sound preaching of his word and chiefelie in the preaching of the gospell which is the power of God for Paul saith Rom. 1. ver 16. It is the power of God â—â—â—o saluation these things also ought chiefely to be referred vnto that time in the which the gospell of Christ was preached
increasing of this nation the same described by the signe or token spoken of before Three benefites of God toward the Iewes So that this verse containeth these three benefites of God First that the Iewes are in such sort to be scattered and carried among other nations as the seede is sowne in the fieldes for hope of haruest 1. They shall be scattered among the heatheÌ„ to be preachers of the grace and glorie of God and not that they shall bee cast out into most lamentable bondage and banishment as they were before among the heathen Wherfore this thing sheweth the multiplying or increasing of this people that which otherwise might seeme most wofull namely to liue without the borders of their countrie that the same shall bee both profitable and glorious for the Iewes who by this meanes are sent forth to be as it were preachers of the glorie of God among the heathen that they might sowe the first seedes of the grace of God which was to be shewed toward them This scattering abrode of the Iewes as it were an heauenly sowing fell out after their returne fâ—â—m the captiuitie of Babylon Wherevpon both Acts. 2. and also 1. Pet. 1. and 1. Iam. ver 1. they are called Diaspora 2. They shal haue free libertie to serue God among other nations that is a scattering or sowing abrode The second benefite of God is That it shall come to passe that in those countries howbeit neuer so farre off they shall notwithstanding serue God they shall be suffered and also may freely retaine and godly vse the remembrance and calling vpon of God The which doth not alwayes appeare to haue been done and graunted vnto them in the captiuitie of Babylon So the Iewes euery where had their Synagogues by the permission or sufferance of the Magistrates when as before the time of Christ they were thus scattered among the heathen as may be gathered both by the Acts of the Apostles and also by the historie of Iosephus The third benefite That the same Iewes shall with their whole families both haue their being and dwelling among those nations in safetie and shall returne to Ierusalem 3. They theirs shall dwell in saftie among the heathen and may returne to Ierusalem when they will when they will both to sacrifice and also to dwell The which was not lawfull for them to do in the time of their captiuitie So then here by the way of matching together of contraries is a comparison made between the estate of the same Iewes when as they were in exile or banishment among the Babylonians and when as the Lord shall scatter them among the Gentiles as the preachers of his glory and fore-runners of his Gospell Others doe referre this vnto a mysticall or spirituall sence of the calling of the Iewes and Gentiles the which I confesse also to bee true but first these things ought thus to be vnderstood according vnto the letter as they also in very deede fell out and came to passe And the euent or falling out of the matter is the best interpretation of Prophesies Vers 10. I will bring them againe also out of the land of Aegypt and gather them out of Asshur and I will bring them into the land of Gilead and Lebanon and place shall not be founde for them A confirmation of the second promise made before touching the bringing backe of the Iewes from captiuitie A Confirmation of the second promise the which also is conteined before ver 8. For when as both naturall affection toward their brethren moued the Iewes which were returned to thinke of the Iewes their brethren being yet still exiles or in captiuitie among the Babylonians so also was that multiplying or increasing of the nation promised before after that God had gathered together and brought back againe those selfe same exiles and captiues God therefore promiseth that it shall come to passe that he will bring them back out of all nations whatsoeuer where they yet remaine in banishment or captiuitie either among the Egyptians whither they had fled after that the Temple was destroyed Ierem. 44. or among the Assyrians as the ten Tribes 2. King 17. And that it shall come to passe that they shall dwell againe also in those places in the which they were once placed by God to wit in Galaad and Lebanon which two places by the figure Synecdoche What the figure Synecdoche is see Amos cap. â— ver 21. are reckoned vp for the rest of the partes of the promised land Finallie that it shall come to passe that the same nation shall be so populous or full of people that there will not any more bee roome enough for them in the promised land and that therefore the Iewes as he said before ver 9. must be fayne to goe to dwell among other nations Accordingly hereunto doth Isai cap. 49. ver 20. prophesie of the great increase of the Church of God saying The children of thy barrennes shall say againe in thine eares The place is straite for me giue place to me that I may dwell And againe cap. 54. ver 1. Reioyce O barren that diddest not beare breake forth into ioye and reioyce thou that diddest not trauaile with childe for the desolate hath moe children then the married wife saith the Lord. Vers 11. And hee shall goe into the sea with affliction and shall smite the waues in the sea and all the depthes of the riuer shall drie vp and the pride of Asshur shall be cast down and the Scepter of Egypt shall depart away The answering of an obiection against their returne THis is the answering of an obiection that they should not despaire or be without hope of the returne of their brethren either for the hardnes of the waies and iourneyes or for the power of the kingdomes 1. The hardnes of the waies might seeme to be a let vnto them in the which they are exiles or captiues the which peraduenture would withstand or let them being willing to goe away All this shall be no let answereth the Lord. For as concerning the iourneyes and waies bee they neuer so hard and combersome they shall not let neither the sea nor the riuers nor the waues or floodes For the riuers shall drie vp be they neuer so deepe when they shall returne vnto Ierusalem this people returning shall passe the sea being so straite and gathered in as they did of olde in Egypt so that it may be gone through on foote Finallie the waues and flouds shall fall and being strooken as they were some times with the rod of Moses shall sinke downe So then in this place there is an allusion or resemblance vnto those miracles the which were wrought by God in the first deliuerance of the people that nothing should be any let vnto the people going vnto the place that was promised vnto them He therefore promiseth that the same help of God shall be readie for them when as