and I will heale thee of thy wounds sayth the Lord because they called thee The cast away saying This is Zion whom no man seeketh after They desire then to returne vnto God as vnto their phisition This conuersion is the other part of repentance Vers 2. After two dayes will he reuiue vs and in the third day he will rayse vs vp and we shall liue in his sight An amplification of the former benefit taken from the greatnes and speedines of the same AN amplification of this benefite of God taken both from the greatnes and also from the speedines of the same From the greatnes 1. Frō the greatnes for that God in such sorte cureth and healeth those that be his that not onely their woundes growe together and be made whole and sound againe but also their former strength might courage lustines and liuelines shall a fresh and fully be restored vnto them againe by God how greatly and grieuously soeuer they were wounded before The which thing the Prophet doth signifie by the wordes of reuiuing and raysing vp Examples hereof wee doe see in the myracles of Christ done vnto mens bodies in the which the diseased were in such sort healed that there remained no print or token of the former infirmitie had it continued or hanted them neuer so long And therefore Christ sayd Arise take vp thy bed and walke Iohn 5. And likewise Act 3. vers 8. it is reported of the lame cripple begging at the gate of the Temple that he was in such sorte restored by Peter and Iohn that hee leaped vp stoode and walked And doubtles concerning our spirituall woundes also that is to say our sinnes Christ doth in such sorte take them away that after the last resurrectiō neither the punishment nor the guilt nor any senfie of them remaineth or shall remaine in vs. For all these things Christ shall heale and destroy in vs so that wee may boldely say as it is in Paul 1. Cor. cap. 15. vers 55. O death where is thy sting O hell Our estate shal be better in Christ thē that which we shuld haue had in Adam where is thy victory Nay Christ shall then restore vs vnto a farre better condition and estate then was that which wee should haue had by the first Adam when hee was pure without sinne and in his innocencie by howe much our humane nature is more neerely and straightly ioyned with God that is to say with the fountaine it selfe of goodnes in Christ as who namely is true God and true man in one and the same person then in Adam who only was the Image of God but not God himselfe as Christ is And this is the greatnes of GOD his benefite towardes his the which is prepared for vs by Christ alone 2. The speedines of the benefit The speedines of the same benefite is described and set forth to be very great For within the space of two dayes or at the furthest of three daies God bestoweth vpon his Church these so great benefites that is to say in a very shorte time For the mention or wordes of two dayes and three dayes doe signifie a most shorte space A most singular comfort against our impatiencie For God alwayes helpeth those that are his when neede is and in the very poynt and pinch or moment and minute of time that he thinketh conuenient For as Paul teacheth vs 1. Cor. 10. vers 13. God is faithfull which will not suffer vs to be tempted aboue that we be able but will euen giue the issue with the temptation that we may be able to beare it Touching this power of God in bringing most hard things to passe and in helping of those that are his there is a most notable of al other a most excellēt example in the resurrection or rising again of our Lord Iesus Christ of whom for this cause many doe take and expound this place but too stricktly or narrowly For it appertaineth generally vnto euery helpe of God the which he performeth towards his And the same is alwaies in respect of God speedie howsoeuer it may seeme vnto our impatient flesh vnto the contrarie vnto whom notwithstanding it is ioyfull and welcome whensoeuer it commeth Vers 3. Then shall we haue knowledge and indeuour our selues to know the Lord his going forth is prepared as the morning and he shall come vnto vs as the raine and as the latter rayne vnto the earth A second amplification of the former benefite THe second amplification of the former benefite of GOD towards his that doe truely repent from their idolatrie and wicked life And this amplification is drawen partly from the increase the which shall daylie be more and more and partly from the fruit and profite the which shall growe thereon and appeare most great as it were from a rayne that falleth vpon the earth in due season Therefore this benefite of God shall not be momentary or for a little and a short time but continuall For the godly shall goeforward and profite daylie more and more in the true knowledge of God out of his written word the which selfe same is the fountaine and cause of their conuersion or turning vnto God They shall therefore know God the which thing is opposed or set against that same ignorance the which the Prophet reproued in them before and they shall goe forward in that same true knowledge of God and shall dayly in the same haue more happy successe profit and growing forward The fruite of the same benefites of God shall be most plentifull the which is vnderstood by the cause expressing one thing in words and in sense and meaning betokening another thing For this comming of God vnto those that are his and his fauour and help is compared vnto such a rayn as commeth in due season yea to the latter rayne that is such a raine as falleth in Summer And this rayne is wont to bring forth most plentifull fruit Againe it shall be as the morning that is to say then shall the presence of God be vnto his most ioyful and welcome What the figure Metaphora is see Amos cap. 4. ver 12. These Metaphors doe liuely paynt out the exceeding great gladnes of the godly and of the Church when as it is healed and holpen by God Vers 4. O Ephraim what shall I doe vnto thee O Iudah howe shall I intreate thee For your goodnes is as a morning cloude and as the morning dew it goeth away An admonitiō to the godly to continue in wel doing AN admonition whereby God exhorteth those which are his being thus brought into the way to continue that they doe not faint waxe wearie giue backe of that their earnestnes and become colde afterwardes the which is a vanity lightnes and inconstancie in good things that haunteth all men yea euen the godly And God here by the figure Hypophora The figure Hypophora What this is see Amos cap. 5 vers
should come to passe that GOD would be with them which gaue them money Vers 12. Therefore shall Zion for your sake bee plowed as a fielde and Ierusalem shall be an heape and the mountaine of the house as the hie places of the forrest A threatning of a most grieuous punishmēt THe threatning of a most grieuous punishment against the Iewes for their former sinnes For not onely the houses of priuate persons but also the whole citie it selfe and that not euery citie whatsoeuer but that very same Sion and Ierusalem which vers 10. before they said they did build and not onely in that citie those partes and quarters in which prophane houses that is the houses of men are but that selfe same parte also wherein is builded the temple of God it selfe that is the holy house of God shall be vtterly ouerthrowen and destroyed so that in the ende it shall wholly be brought into rubbish and into woody and desert places and fit onely for wilde beasts All and singular which things doe declare that there was a great iudgement of God prepared against the Iewes See Ierem. 26. vers 18. where mention is made of this verse in these wordes Michai the Morashite prophesied in the dayes of Hezekiah king of Iudah and spake to all the people of Iudah saying Thus sayth the Lord of hostes Zion shall be plowed like a field and Ierusalem shall be an heape and the mountaine of the house shall be as the high places of the forrest CAP. 4. Vers 1. But in the last daies it shall come to passe that the mountaine of the house of the Lord shall be prepared in the toppe of the mountaines and it shall bee exalted aboue the hilles and people shall flowe vnto it AFter the denouncing of threatnings the Prophet addeth promises after the manner vsuall vnto al Prophets Promises vnto the elect But these promises appertayned and do appertaine onely vnto the godly and the elect or chosen and not generally vnto euery one the which in the congregatiō of the Church did professe themselues to be Christians or then the people of God For in Isaac only is the seede of the Church called neither are all they which are the seed of Abraham the Sons of Abraham as it is Rom. 9. vers 7. and partakers of these promises of God For those only which are indeed godly doe earnestly repent at the threatnings of God Now this promise was set down to lift vp or comfort the mindes of those godly ones And it is most cleere and notable for it contayneth a renuing and restoring both of the Temple and also the true worship of God far more excellent then it was in the former time lest that therfore because they heard before that it should be destroyed they might thinke that it should vtterly be ouerthrowen for euer Nay it shal be restored that more gloriously then it was Agg. 1. 2. For vnto this second temple shal the Gentiles which dwell most farre off come All which things no doubt are to be vnderstoode of the kingdome and Temple of Christ that is of the Church and worship the which hath bin restored by the preaching of the Gospel 1. Pet. 2. And hereof it is spoken Hebr. 10. ver 16. in these words This is the Testament that I will make vnto them After those dayes sayth the Lord I will put my lawes in their heart and in their mindes I will write them Three parts of this verse This verse hath three parts The first poynteth out the time wherein these things shall be done to wit after that both people shall haue been punished in such sort as was foretold 1. The time wherein these things shall come to passe and the Temple of God pulled downe That which first noteth the times of the captiuitie of Babylon Secondly those times wherein this Temple of Ierusalem was destroyed by Titus the sonne of Vespasian the Emperour For after that ouerthrow of the Temple especially the glorie of Christ and the power of the doctrine of the Gospell shined forth and the Gentiles were commonly called yea and came also vnto Christ and vnto the knowledge of the true God of the which manifestation and openly shewing of Christ as wel vnto the Gentiles as vnto the Iewes Paul 1. Tim. 3. ver 16. writeth And without controuersie great is the mysterie of godlines which is God is manifested in the flesh iustified in the spirit seene of Angels preached vnto the Gentiles beleeued on in the world and receiued vp in glorie And Colos 1. 2. The promise it selfe of the restoring building againe of the Temple worship of God The second part of this verse containeth the promise it selfe not only of the restoring of the Temple worship of God but of the building of it vp againe farre more gloriously then it was before The which thing Micheas setteth forth and describeth Metaphorically vnder the exalting or setting vp on high of the mountaine Sion on the which the Temple was builded he doth I say set out these things vnder these Metaphors vnto those men to wit as being such who were wont to looke vnto that earthly Temple and vnto that mountaine Sion So then this mountaine Sion shall in dignitie excell other mountaines and consequently shall be higher aboue them And therefore Dauid Psal 68. ver 16. speaketh of it thus As for this mountaine God delighteth to dwell in it yea the Lord will dwell in it for euer Isai 2. 3. The effects of the dignitie of the Temple The third part of this verse now sheweth the effects of this dignitie that is to say proueth it by the effects of the which one is rehearsed in this place to wit for that the Gentiles the which hated it before shall then by heapes flow vnto it 1. The Gentiles shall by heapes come vnto it and shal runne vnto it being moued with godlines of mind and reuerence towards that Temple Therefore this Temple shall now bee reuerenced and haunted of more then that first Temple was Wherefore it shall be of greater dignitie then that former And this is to be vnderstood of the spirituall Temple of God that is of the Gospell of Christ and of his Church gathered together by the Gospell Vers 2. Yea many nations shall come and say Come and let vs goe vp vnto the mountaine of the Lord and to the house of the God of Iaacob and he will teach vs his wayes and wee will walke in his paths for the law shall goe foorth of Sion and the word of the Lord from Ierusalem An amplification of this cōming of the Gentiles vnto the Temple of God AN amplification of this flowing and comming together of the Gentiles who before were turned away from the true worship of God and now desirous to learne it And it is taken both from the cheerefulnes of their minde and also from the multitude of them For many nations which
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
offer the thing it selfe vnto the view of the eyes more cleerely so that in a maner it may seeme to bee seene and not to be read Moreouer this verse containeth two circumstances of this promise The first of the time in this word yet The second of the thing in the word they shall come For so much the more ioyfull certaine is the promise for that the time to come hereafter is promised to bee like vnto the time past to wit 1. Of the time when as many people come from all places vnto Ierusalem to seeke the God of Israel 2. Of the thing it selfe as appeareth by the Acts of the Apostles cap. 8. and Psal 96. where the Prophet exhorteth both the Iewes and the Gentiles to praise God for his mercies saying Giue vnto the Lord the glorie of his name bring an offring and enter into his courts Worship the Lord in the glorious Sanctuarie tremble before him al the earth Secondly it is most ioyfull whereas the Prophet sayth they shall come that is euen for honor sake taking their iourney from out of their owne cities they shall goe and come as farre as vnto the land of Iurie So Psalm 84. ver 6.7 Dauid praiseth the courage of the people that passe through the wildernesse to assemble themselues in Zion saying They going through the vale of Baca make welles therein the raine also couereth the pooles They goe from strength to strength till euery one appeare before God in Zion Vers 21. And they that dwell in one citie shall goe to another saying Vp let vs go and pray before the Lord and seeke the Lord of hoste I will goe also Two other circumstances TWo other circumstances or parts and amplifications of the former promise the which are set forth by the figure Prosopopoeia or Hypotyposis 1. They shal come not one by one but by heapes One is for that not euery one by himselfe or seuerally only to wit one after another but gathered together and by heapes in a great companie they shall come the which thing hath a greater testimonie or witnesse of their zeale and honour vnto the worship of God as appeared immediatly before out of the testimonie of the Psal 84. ver 7. The other circumstance sheweth the end 2. Why they shall come why they shall come thither namely to worship the true God And here in this place the true worship of God is described or set forth vnder the name of praying and seeking The word praying comprehendeth inuocation or calling vp vpon God and giuing of thankes And the word seeking the knowledge of God set from his word out of the which appeareth and groweth faith and obedience Vers 22. Yea great people and mightie nations shall come to seeke the Lord of hostes in Ierusalem Or and to * The face of the Lord. Two other circumstaÌ„ces also pray before the Lord. HEre also are two other circumstances expressed namely the qualitie or dignitie it self of the people which shall ioyne themselues with the Iewes to seeke the true God and the place 1. The dignitie of the commers where they shall seeke him As for their dignitie the same is here set forth two-fold namely their multitude and their excellencie For many shall come 2. The place wher they shall seeke God The which is set against the small people which then dwelled in Iudea And the selfe same shall be mightie nations the which shall excell among the rest in same power and rule bearing Whereby the Church of God shall bee the more ioyfull and greater and the glorie thereof the more cleere and renowed The place also is set downe whither these people shall come to 〈◊〉 Ierusalem it selfe the chiefe and head citie of the Iewes that they should vnderstand that they haue therefore a most iust and most true cause of ioy Why they shall come to Ierusalem rather theÌ„ vnto any other place and that they are indeed honoured by God Aâ—â— the Prophet by the way setteth downe a reason why these people shall come vnto that place especially namely because the face or presence of the Lord shal be there He calleth the face of God those visible signes of the presence of God which were at Ierusalem namely the Temple it selfe and the sacrifices which were offered in the Temple So then the people did seeke that place not being moued with the consideration of the soyle or land it selfe nor with the dignitie of the walles and stones nor with the riches or excellencie of the people of the Iewes but for that there were there at that time the manifest tokens of the presence of God such as now are the pure preaching of his word or of the Gospell and the sincere or true administration of the Sacraments ordained by himselfe Vers 23. Thus sayth the Lord of hostes In those dayes shall ten men take hold out of all languages of the nations euen taken hold of the skirt of him that is a Iewe and say We will goe with you for we haue heard that God is with you Yet two other circumstances LAst of all two other circumstances also or other parts of the former promise are here set downe and added by the figure Hypotyposis and Prosopopoeia to wit 1. The zeale of the commers the earnestnes or zeale of those that come and their number Their earnestnes or zeale shall bee most great For ten men of the nations shall followe after one Iewe as their Captaine yea and that willingly and of their owne accord 2 Their number with great affection because those ten shall hold fast that one Iew most strongly as namely from whom they will not be pulled away So doth the Prophet Isai speake of the calling of the Gentiles cap. 2. ver 3. in these words And many people shall goe and say Come and let vs goe vp to the mountaine of the Lord to the house of the God of Iaacob and he will teach vs his wayes and we will walke in his paths for the law shall goe forth of Zion and the word of the Lord from Ierusalem So Dauid Psalm 102. ver 15. Then the heathen shall feare the name of the Lord and all the Kings of the earth thy glorie And ver 21 22. That they may declare the name of the Lord in Zion and his praise in Ierusalem when the people shall be gathered together and the kingdomes to serue the Lord. The number of them is declared in these words they shall come out of all nations and languages and not only out of one part of the world as for example out of the East or out of the West but also out of the North and out of the South This at the length was brought to passe after and by the preaching of the Gospell Acts 2. And Christ sayth Mat. 8. ver 11. That many shall come from the East and West and shall sit downe with Abraham Isaac and
contempt of their publike office and also the priuate ouerthrow of their families THese punishments partly respect or concerne the despising and contemning of their publike office and partly the priuat ouerthrowing of their families the which in the ende shall ouertake them continuing and going on in the neglecting or forslowing of the worship and seruice of God Vers 4. And ye shall know that I haue sent this commandement vnto you that my couenant which I made with Leui might stand sayth the Lord of hostes An amplification of the equitie of God his threatnings against them GOd sheweth and amplifieth the equitie of his threatnings against them both by the equitie and profitablenes of his league and couenant with them and also by his peculiar benefite toward that one tribe of Leui the which he chose out of all the tribes of Israel to doe his sacrifices 1. Sam. 2. Vers 5. My couenant was with him of life and peace and I gaue him feare and he feared me and was afrayd before my name He reproueth them by the example of the godlines of their father Leui. AN earnest reprouing of them by the example of the godlines of their fathers the which they had at home in their owne families of whence they came to folow and the which also obteined great rewardes of God for the keeping of his couenant See Leuit. 8. and 1. Sam. 2. and the which godlinesse of their fathers and faithfulnesse in the doing of the seruice and worship of God these had no care nor keepe to imitate or follow Vers 6. The law of trueth was in his mouth and there was no iniquitie found in his lippes he walked with me in peace and equitie and did turne many away from iniquitie A declaratiō of the couenant made with the house of Aaron A Declaration of the couenant made with the house of Aaron nay with the whole tribe of Leui and of the obseruation or the keeping of the same the which he teacheth to haue consisted herein that the puritie and soundnes of the heauenly doctrine might purely be taught by them also by the said Leuites might be applyed particularly vnto euery one of the godly for the vse and correction of manners The dutie of the Pastors or ministers of the gospell is the same at this day as Paul teacheth 2. Tim. 3. ver 16. where he sheweth that the whole scripture giuen of God by inspiration is profitable to teach to improue to correct and to instruct in righteousnes that the man of God may be absolute being made perfect vnto all good workes Vers 7. For the priestes lippes should preserue knowledge and they should seeke the law at his mouth for he is the messenger of the Lord of hostes Wherein the office of the Priestes and Leuites did especially consist AN ascending or going vpward in the which the prophet going vp from the particular vnto the general sheweth generallie that the office both of the Priestes and also of the Leuites did chiefly consist in this one poynt that they shuld teach vnto others the true vnderstanding of the law of God the which they themselues had truely learned before because that they were peculiarly ordeined vnto this office by God The selfe same is to be applyed vnto the ministers of the Gospell For among other the partes of a true minister Paul wryting vnto Titus cap 1. ver 9. sayth that he should hold fast the faithfull word according to doctrine that he also may be able to exhort with wholsome doctrine and improue them that say against it Vers 8. But ye are gone out of the way ye haue caused many to fall by the law ye haue broken the couenant of Leui sayth the Lord of hostes The diligence of their forefathers in doing of their duetie matched with the negligence of these men BY the way of matching together of contraries he compareth the negligence of the Leuites of his time both with the diligence and godlines of their forefathers and also with the former description of their office that they might the more bee conuinced or proued faultie of negligence and of their manifest contemning of the worship and seruice of God by both these comparisons Vers 9. Therefore haue I also made you to be despised and vile before all the people because ye kept not my wayes but haue been partial in the law The conclusion of this first sermon shewing that they are worthely to be punished by God THe conclusion wherein he teacheth that they are worthilie to bee plagued with great punishments by God And chiefly for that they bowed and bent that law of God whereof they were ordained keepers by God vnto the pleasure and fauour of men in so much that they applied the word of God vnto that which liked men And thus they became and were the seruants of men not the seruants of God And such times 2. Tim. 4. ver 3. Paul teacheth should come When they should not suffer wholsome doctrine but hauing their eares itching shall after their owne lusts get them an heape of teachers But such as applie their doctrine vnto the humours of men cannot please God accordingly whereunto Paul speaketh Galath 1. ver 10. For now preach I mans doctrine or Gods or goe I about to please men for if I should yet please men I were not the seruant of Christ And this is the first Sermon of this chapter Vers 10. Haue we not alone father hath not one God made vs why doe we transgresse euery one against his brother and breake the couenant of our fathers The second sermon prouing the whole people guiltie of many grieuous crimes THe second Sermon in the which the whole people themselues are proued guiltie of many crimes but especially of these foure that is of Couetousnes of defiling themselues with the Heathē of Polygamy or hauing of more wiues thē one at one time of manifest or open heathnish vngodlines against God And when as the Prophet reproueth their couetousnes and deceit 1. Couetousnes he sheweth the same vtterly to fight and bee against both that same common band the which is betweene all men and also against that more neere friendship straite familiaritie the which was among themselues because of the one or common originall or first beginning of this whole nation springing and comming from their father Israel or Iacob Vers 11. Iudah hath transgressed and an abomination is committed in Israel and in Ierusalem for Iudah hath defiled the holines of the Lord which he loued and hath married the daughters of a strange god 2. Their defiling themselues with other wicked nations THe second very detestable and abominable crime of theirs to wit their mixing and defiling of themselues with others prophane or wicked nations For God his chiefe desire was to haue this people holy vnto himselfe and to be separated or seuered from other nations but they notwithstanding defiled themselues
doctrine of Christ either in part or in whole as the heretikes of whome Peterepist 2. chap. 2.1 speaketh saying But there were false prophets also among the people euen in there shal be false teachers among you which priuily shall bring in damnable heresies even denying the Lord that hath bought them and bring vpon themselves swift damnation Their doctrine by Paul is called a doctrine of devils 1. Tim. 4. Nowe the spirite speaketh evidently that in the latter times some shall depart from the faith and shall give heede vnto spirites of error and doctrines of devils Iames chap. 3.15 calleth it earthly wisedome saying This wisdome descendeth not from above but is earthie sensuall and develish CHAP. 5. Of the dubble signification of the word prophesie as it is vsed in the holy Scriptures 1. Prophesie taken for expounding of the scriptures ACcording vnto the former definition of prophesie wherof there is vse in the church there hath begun to be a double signification of this worde to wit the one which betokeneth the onely expounding of the word of God comprehended in writing without any fore-shewing or fore-telling of things to come 2. For foretelling of things to come the other which is referred vnto the fore-telling of things to come Therefore both they which onely doe expound and teach the written worde oâ— God truely and syncerely or soundly and doe knowe nothing by extraordinarie revelation nor declare any thing to come are named Prophets notwithstanding and those likewise are called Prophets the which according vnto the peculiar and extraordinariâ— reuelation which they haue from God doe foretell things decreed by God The office of the old Prophets two-fold because this was the double office of the olde Prophets as we haue shewed namely to expound diligently and truly the law of God written and deliuered by Moses and to foretell things to come by the inspiration of the holy Ghost Both these significations of the word Prophesie and the same differing the one from the other is found as well in the old Testament The word Prophet in the olde testament taken for an expounder of the worde of God as in the newe And in the old Testament 1. Sam. ver 20. we reade thus And Saul sent messengers to take Dauid and when they sawe a companie of Prophets prophesying and Samuel standing as appointed ouer them the spirit of God fell vpon the messengers of Saul and they also prophesied And 2. King chap. 4. ver 38. Afterward Elisha returned to Gilgal and a famine was in the lande and the children of the Prophets dwelt with him Also Isai chap. 8. ver 18. Beholde I and the children whome the Lord hath giuen me an as signes and as wonders in Israel by the Lord of hosts which dwelleth in mount Sion In these and the like places the word Prophet in my iudgement for him which expoundeth the law or God written with a more majestie and exactnes then others can and not for him also the which doth foretell certaine things to come For I can not thinke that all those Why some in the scripture are called the sonnes and disciples of the Prophets which in the olde Testament are called the sonnes and disciples of the Prophets had also an extraordinarie reuelation from God of thinges to come but I iudge them so to be called because they applied themselues onely vnto the true vnderstanding and sound deliuering of the word of God written and diligently framed themselues thereunto Therefore they kept the puritie of the word of God and the doctrine from God deliuered by Moses and the other Prophets vncorrupt and sound And among them there were some which were as it were them masters of the others because that in the iudgement of all they did excell the rest and did appeare to be more furnished with the gifts of God that they might be masters vnto the rest as I said before Nowe these receiued from God the reuelation of things to come the which accordingly as they were commaÌ„ded by the spirit of God they did either onely deliuer ouer as it were by hand vnto those their disciples to be preserued and kept or else they did openly declare and vtter them vnto all the people Elizeus So Elizeus among the Prophets of his time was a master of the rest and one who himselfe did know thinâ—â—s to come but the rest which were called the sonnes or children of the Prophets vnder him as their master did wholly attend both vpon the exercise of true godlines and also vnto the learning and retaining of sound doctrine And this appeareth both out of 2. King chap. 4. and the 6. and also chap. 9. of the same booke ver 1. Where Elisha the Prophet called one of the children of the Prophets and saide vnto him Gird thy loynes and take this boxe of oyle in thine hand and get thee to Ramoâ—h Gilead For the same Prophet him selfe which annointed Iehu king did not knowe that it should come to passe before it was told him by Elizeus The word Prophet in the old testament takeÌ„ for him that foretelleth things to come This word Prophet in the old Testament is taken for him also the which foretelleth things to come by the spirit of God teaching him extraordinarily and that so often that I neede not stay any longer in citing testimonies for proofe of this matter and signification of the worde For so is the same worde taken where Isaias Ieremias Ezechiel Moses and these twelue small Prophets are called Prophets And this is the proofe of the double signification of this word Prophet out of the old testament The same is in like manner confirmed out of the new testament For Paul in the whole 14 chap. of the 1. Cor. and also Rom. 12. ver 6. Whether we haue prophesie The word Prophet in the new â—eâ—â—ament for an expounder of the scripture let vs prophesie doth take the word Prophet and prophesying for the onely expounding of the holy Scripture but in the same 1. epistle to the Cor. cap. 12 ver 10. he vseth the word prophesie for the foretelling of thinges to come as it is also done of Luke Act. 11. ver 27 28. For one that foretelleth things to come In those daies also came Prophets from Ierusalem vnto Antiochia And there stoode vp one of them named Agabus and signified by the spirit that there should be great famine thorough out all the worlde which also came to passe vnder Claudius Caesar And againe Act. 21. ver 10.11 And as we tarred there many daies there came a certaine Prophet from Iudea named Agabus And when he was come vnto vs he tooke Pauls girdle and bound his owne hands and feete and saide Thus saith the holy Ghost so shall the Iewes at Ierusalem binde the man that oweth this girdle and shall deliuer him into the handes of the Gentiles But why stande I any longer vpon a thing that euery diuine knoweth
wrath of God against the people of Israel for the sinne of idolatrie he pronounced or declared health vnto the house of Iudah For the which it is shewed that Ezechias king of Iudah taking away the idols the which the former kings had halowed did purge and clense the Temple of the Lord. IOel the Lord God or Beginning vnto God or He was Gods Joel For this doth his name sound in an vncertaine signification AMos a people pulled away For his prophesie was vnto the people of Israel because it was now rent from the Lord Amos. and â—rued the golden calues or was pulled away from the kingdome of the stocke of Dauid NAhum a bud or a Comforter Nahum For he doth rebuke the citie for bloud and after the ouerthrow thereof he comforeth Sion saying Behold vpon the mountaines the feete of him that ringeth glad tidings and declareth peace ABacuk Embracing Abacuk because that either for this that he was beloued of the Lord he is called embracing or for that he â—ommeth into battell with God he hath the name embracing at is wrastling For none so boldly durst chalenge God vnto the disputing of his righteousnes namely why in the affaires of men of men 〈◊〉 of this world there was in things so great iniquitie MIcheas Micheas who is he This one that is left For he threatnâ— Samaria for the cause of Idols after that manner of 〈◊〉 which another saith Who is this that wrappeth vp sentences SOphonias is expounded Sophonias the glasse or secret of the Lord. Bâ— agreeth vnto the Prophets For they know the mysteries oâ—â— crets of the Lord. Whereupon it is said vnto Ezechiel I haue mâ— thee a Watchman or in Espiall ouer the house of Israel And in other place The Lord will not doe any thing vnlesse he reueale â—pen it vnto his seruants the Prophets ABdias Abdias The seruant of the Lord. For as Moses was the â—uant of the Lord and the Apostle the truant of Christâ—oâ—â— Prophet being sent an Embassadour vnto the Gentiles doth and preach such things as are beseeming the ministerie sent of a Prophet and thereupon he is called the seruant or the Lo IOnas expounded a Doue Ionas or sorrowing A doue for his â—owing when he was in the bellie of the Whale Sorrow either for the sorrow which he had for the saluation of the Nâ—vites or for the Iuie tree suddenly withering with whose shaâ— he was couered against the heate of the sunne He also as Iewes doe hold is Amathi the sonne of the widowe of Saraâ—whome Helias raised from death his mother saying vnto him terward Now I know that thou art a man of God and the woâ—â— of the Lord in thy mouth is true and for this cause the childe called Amathi For Amathi out of Hebrew into english signifâ—â— truth and of this that Helias spake the truth he which was raâ— was called the sonne of truth ZAcharias Zacharias The remembrance of the Lord. For the seuenâ— yeare of the destruction of the Temple beeing ended â—â—charias preaching the Lord remembred his people and by commandement of Darius the people of God returned the tie and the Temple is reedified or builded againe AGgeus in english Aggeus signifieth ioyfull and glad For he propfieth that the Temple destroyed must be built vp againe and after the sorow of their captiuitie preacheth the ioy of their return MAlachias is interpreted the Angel that is Malachias the Messenger of the Lord. For whatsoeuer he spake it was beleeued as if had beene commaunded from the Lord and therefore the Seuentie haue thus translated his name saying The taking vp of the word of the Lord vpon Israel by the hand of his Angel Now not onely a good man but also a wicked man may haue Prophesie For we finde that Saul the king did prophesie For he persecuted the holy one Dauid and beeing filled with the holy Ghost began to prophesie The ende of the Fore-notes THE WORLD FROM THE CREATION vntill the comming of Christ diuided into seuen ages and what Prophets of name flourished in euery one of them as more at large in the fore-notes appeareth The first age of the worlâ— from the creation vâ—to the flood containing 1656. yeares had these Prophets Adam Abel Enoch Noach The second age from the floud vntil the first calling of Abraham out of Vr of the Chaldees con aining 422. yeares had either none at all or els very fewe prophets knowne vnto vs out of the word of God except these may be couÌ„ted in that nuÌ„ber Sem Melchisedech The third age from the first calâ—ing of Abraham vnit the giuing of the Lawe by Motes in the desert of Sinai containing 430 yeares had these Prophets Abraham Isaach Iaacob Ioseph Aaron Miriam the prophetisse The fourth age from the giuing of the Law vntill the building of the Temple by Salomon containing 480. yeares bad thâ—se Prophets Ioshua Debora the Prophetisse Samuel Dauid Nathan Gad The sift age from the TeÌ„ple vnto the captiuitie of the ten tribes containing 294. yeares had Prophets almost innumerable but of name these Ahias Iadi Semeias Addo Azarias Hanani Iehu Elias Micheas 1. Elizeus Ionas Amos Oseas Esaias Micheas 2. The 6 age froÌ„ the captiuitie of the teÌ„ tribes till the times of the full captiuitie of Babylon is 133. yeares in this age flourished these Prophets whose names are recorded in the Scriptures Nahum Ieremie Ioel Olda the prophetisse Sophonias Abdias Habacuk Ezechiel The seuenth and last age from the captiuitie of Babylon vntill the birth of Christ containing 508. yeares had these Prophets whose names are written in the Bible Daniel Aggeus Zacharias Zacharias father of Iohn Baptist Simeon Malachias Anna the prophetisse A COMMENTArie of Lambertus Danaeus vpon the Prophet Ioel. CHAP. I. THE drift and ende of this Prophet Two ends of this Prophet is two fold the one proper and peculiar vnto this Prophet in a manner 1 Proper and peculiar namely to teach with howe great aptnesse to learne and with how readie obedience we ought to obey God when he calleth and how that vnto this matter we are not to take to counsell neither flesh nor bloud as Paul speaketh Galat. 1. ver 15 16. saying of himselfe But when it pleased God which had separated me from my mothers wombe and called me by his grace to reueale his sonne in me that I should preach him among the Gentiles immediatly I communed not with flesh and bloud neither ought we to be troubled about the euent or issue of this our trauaile and ministerie or seruice to be done Act. 26. ver 19. Wherefore king Aâ—rippa I was not disohedient vnto the heauenly vision 1. Pet. cap. 5. â—er 2. Feede ye the flocke of God so much as in you lieth saith the Spirit of God Of the which places the first in like cases requireth our obedience and the latter our vtmost endeuour and diligence For there is a
any other creature shal be able to separate vs from the loue of God which is in Christ Iesus our Lord. Rom. 8. cap. ver 38 39. Compare this prayer of Ionas with these Psalmes 142.136.69 and 40. Vers 4. For thou hadst cast me into the bottome in the middes of the sea and the flouds compassed me about all thy surges and all thy waues passed ouer me THe figure CoÌ„moratio or staying in recitall of particulars The figure CoÌ„moratio For Ionas doth shew by parts what things came into his mind when he praied 1. The danger wherein Ionas was The first part therefore telleth the greatnes of the danger wherein the Prophet was The second the benefite of God in his deliuerance ver 7. in part and ver 8. The third containeth his thanksgiuing ver 9. and 10. The greatnes of the daunger was to be declared that the goodnes of God and also his power in deliuering of Ionas might more euidently or clearely appeare vnto vs. For the greatnes of a disease causeth the benefite of health and healing to appeare the greater And the benefits of God are not lightly or sleightly to be set forth of vs but earnestly and with the consideration of the circumstances the which may lift vs or others vp vnto God The greatnes of the danger described by three words coÌ„taining so many amplifications of the same and confirme or strengthen our faith Here therefore the greatnes of the danger is described by the circumstance of the place but after this manner that the same beeing expressed by three wordes hath so many amplifications of thâ— daunger Ionas was cast into the sea But he sheweth that thâ— part of the sea whereinto he was throwne was most deepe anâ— therefore most daungerous so that according vnto the iudgement of man there was no hope left vnto him of his deliuerancâ— For he calleth it the bottome of the sea that is to say 1. The bottome of the sea a whilâ— poole couered with waters and an huge gulfe in respect of otheâ— parts of the sea For there are some places in the sea not so vâ—â—deepe and therefore not so daungerous Nowe that this partâ—â— the sea whereinto Ionas was throwne was such a one that is 〈◊〉 such a depth appeareth euen by this if there were nothing elâ—â— that in it the same mightie whale which tooke in and swalloâ—ed vp Ionas could swimme Secondly he calleth it the heart of 〈◊〉 of the waters 2. The heart of the waters as if it were the midst of the sea and the matrice anâ— boyling vp of the waters themselues where the flouds that is 〈◊〉 waters are more plentifull then in the other parts of the sameâ—â—â—â— For in this place I doe take the word floud for waters to wit 〈◊〉 speciall being put for the generall or else because that out of thâ—â— gulfe of the sea which of Plato is called Tartarus that is heâ—â— the waters doe flowe into the passages of the earth as it is Eccleâ—â— 1. ver 7. All the riuers goe into the sea yet the sea is not full for 〈◊〉 riuers goe into the place whence they returne and goe But those wâ—ters of the sea as it were by fining and straining doe becomâ— sweete by running along the veines and passages of the eartâ— Further 3. All the surges and waues thirdly he saith all thy surges and waues of waters were 〈◊〉 the same place of the sea that we should vnderstand that Ionaâ— was cast not onely into the deepest sea but also into the whirlepoolish and wrastling sea with it selfe the waues in that place violently foming and beating one against an other and therefore consequently it was most dangerous After this manner Dauid also describeth his great troubles Psal 42. ver 7. saying One deepe calleth another deepe by the noise of thy water-spouts all thy waues and thy flouds are gone ouer me Ionas cast into the sea by the Marriners saith that this was done by God and in what sense Moreouer it is to be noted that albeit he were cast into the sea by the Marriners yet he saith that he was cast in by God because it was done God so commanding Of which thing it selfe appeareth in howe great anguish and trouble of minde Ionas then was who did not onely sustaine those same terrours or feare of death in so filthie a place and such as he could not tuggle out of laide before him but did moreouer see and feele them as most assured testimonies or witnesses of the wrath of God against him It appeareth also how great the faith and repentance or turning from sinne vnto God of the same Ionas was who al this notwithstanding doth flee vnto God him selfe as his father Vers 5. Then I said I am cast away out of thy sight yet will I looke againe towards thine holy Temple The second amplification of Ionas his danger THe second amplification of the danger wherein Ionas was by the adiuncts that is by his thoughts and most hard wrastlings the which Ionas then felt in his minde And these did let him that he could not without great difficultie or hardnes assure him selfe to hope for helpe from God Nowe this cogitation or thought was in a manner greater and more bitter then the daunger it selfe because that he did thinke with him selfe that he was banished from the presence of God as if that now there were no way open for him vnto God when as he was euidently punished by God him selfe and the same most apparantly angrie with him for his most grieous offence committed against God himselfe For so doth the flesh iudge of the will of God towards it by the feeling of externall or outward things True faith in Ionas withstandeth his dangerous tentation This feeling therefore did no doubt enstrange him from God But yet faith and the same a true faith withstoode this most dangerous cogitation or thought For faith wrastled and stroue against this cogitation sustaining or vpholding it selfe vpon the couenant of God the promises vnto the seede of Abraham and the Sacraments and signes of those promises as the Tempie For Ionas did hope that it would come to passe that neuerthelesse at the handes of the same God before beeing angrie with him he should nowe obtaine mercie and be deliuered nay that he should be brought againe vnto the holy Temple in the which God was worshipped and should yet againe be reckoned to be in the Church and in the number of the sonnes of God Therefore I doe take the Hebre we particle Ac by the way of contrarietie vnto thaâ— which he said in the former part of this verse for but as namely expressing a sentence contrarie vnto the former Hereby appeareth that same wrastling of faith with diffidencie or distrust also the fight of Satan enstranging vs from God by the feeling 〈◊〉 our sinnes with the spirit of God calling vs backe againe vnâ—â—â— God by the feeling of his vneuitable
3. The reason of Ionas his righteousnes or iust cause the which reason doth utterly overthrow it selfe which reason forsooth is this because God is mercifull therefore he shall be contemned or despised of men nay rather the selfe same effects of the mercy of God do proove the power and efficacie or force of God in the ministerie of Ionas as he that converted those Ninivites being desperate persons And God is praised for his mercy and long sufferance Roman 2.4 Psal 136. throughout the whole Psalme Vers 3. Therefore now O Lord take I beseech thee my life from me for it is better for me to die then to live The second amplification of Jonas his sinne THE second amplification of the sinne of Ionas taken from the immoderate heat of his anger the malapertnesse of his wit who will not only have himselfe and his cause to be acquitted cleared before God albeit the same were false but is moreover so carried away with the same force of his wrath that therfore he wisheth for death because that God followeth not his iudgement mind against the Ninivites See whither in the ende the wisdome of the flesh doeth carrie even godly men and how it is indeed enmitie against God as Paul tearmeth it Rom. 8.7 Two parts of this verse 1. The second part of Ionas his prayer There are two partes of this verse the first is the second part of Ionas his prayer the which sheweth the vehement earnest desire of Ionas in the thing which hee asketh noted in these wordes I beseech thee saith he againe and Thou O Lorde also because it is better For by these wordes is declared and painted forth a greater malapertnesse in Ionas then before and the same more damnable or to be blamed who is so unappesably angry because of the falling out of the matter otherwise then hee thought meete in his wisdome This doubtlesse hereby appeareth to be true the which Iames saith cap. 1. vers 20. The wrath of man doth not accomplish the righteousnesse of God 2. The thing asked The second part is the thing it selfe the which he asketh Ionas doth not therefore wish for any small hurt unto himselfe but even for death it selfe And albeit that it be lawfull for the godly sometimes to wish for death Jn what cases death may be wished for so farre forth as this life of ours is a shoppe of sinnes as Paul calleth it the body of this death and wisheth to be delivered therefrom Rom. 7. ver 24. or in respect that death it selfe is the last degree and entrance unto us to behold Christ and so Paul desireth to be loosed and to be with Christ yet to wish for death by and through dispaire and impatiencie in troubles of minde through wearinesse of this life which is the gift of God through pride of minde or our wrastling and striving against the providence of God is wicked and ungodly So Elias wisheth to die through wearinesse of life and feare of Ieâ—abel and desireth God saying 1. King 19 4 Jt is now enough O Lorde take my soule for I am no better then my fathers Jonas most impatient These wordes therefore of Ionas It is better for me to die then to live are the wordes of a man most impatient and do not conteine a comparison of one good thing with another good thing but doe shewe a most bitter feeling of burning anger and the assault of a man now able to refrain himselfe no longer It is better that is to say it is more to be wished for of me thus carried away with the trouble and unquietnesse of my mind Vers 4. Then said the Lord Doest thou well to be angrie The iudgement of God concerning this fact of Jonas NOwe followeth the sentence or iudgement of God concerning the fact praier anger of Ionas Therefore this place with the whole place following is a commoration or staying in laying out of things more particularly For Ionas doth seuerally discourse what was said done followed after his praier First therfore we are to heare the voice of God concerning this anger of Ionas to the end that no man should excuse it as Ierom hath done God condemneth it what faire glosse so euer it may seeme to carie And he doth afterwards shewe a reason of this his condemning of it confirmeth the same by a notable falling out of a like matter in the end God doth approue the same euen vnto Ionas himselfe who at the length resteth satisfied and contented therewith all Hereof appeareth that how wise soeuer the carnall or fleshly reasons of men may seeme vnto vs to be how fit glorious agreeable vnto the matters taken in hand that they al notwithstanding do vanish away like smoke or that they are to vaile the bonnet as it were to strike sayle vnto the wisdom of God alone that whatsoeuer God shal ordaine to the contrarie or will to be done that same be liked alowed of vs that we wholly rest our selues vpon his prouidence for the counsails of God are not onely diuers from our counsails as the Lord saith Isa 55.8 My thoughts are not your thoughts nor my waies your waies but also God is infinite waies wiser then we as Paul teacheth 1. Cor. 1.25 That the foolishnes of God is wiser then men the weaknes of God stronger then men Yea in the ordering of all things in particular also in general he alone is the best iudge and Moderator whose counsaâ—â—â— and works albeit they be often hidden and wonderfull vnto vs yet are they alwaies most iust and well framed and for this cause to be allowed Vers 5. So Ionas went out of the citie and sat on the East side of the citie and there made him a booth and sat vnder it in the shadow till he might see what should be done in the citie Where Ionas became after his preaching vntill the 40. daies were ended SEcondly here is described where Ionas became in the meane season whilst after his preaching had through the whol city of Ninive he waiteth for the end of the matter that is of his threatnings This verse then is a further making plaine of the matter the which ought to be read by a parenthesis So long therefore vntill the 40. daies were out after the diligent execution of his office in the citie Ionas goeth aside out of the citie abideth notwithstaÌ„ding in the cuntrey neere adioyning in his cottage the which he had built vnto himselfe at the East side of the citie for a litle time And here are two things to be noted to wit the wisdome and patience of Ionas His wisdome in that he departeth from the citie The wisdome of Ionas beleeuing that it will come to passe that the Niniuites should be destroied Least therfore that he should be wrapped in the same iudgement with them he doth wisely remoue himselfe from theÌ„ and
the dayes of Vzziah King of Iuda and in the dayes of Ieroboam sonne of Ioash King of Israel two yeares before the earthquake The proposition conteining fiue points THe proposition or principall ground of this whole booke and prophesie the which conteineth fiue poynts First the summed the matter the which is comprehended in this booke namely Words 1. The preaching of Amos. that is to say the preaching of Amos the which he vttered openly with a lowd voyce The second what manner of words the same words were that is to say the words of God wherein the certaintie and authoritie of these words 2. What maner of preaching it is namely such as was reueled by vision or prophesie is auouched For it is a vision that is a reuelation shewed by God himselfe and committed vnto the Prophet Thirdly vnto whom it was shewed to wit vnto Amos who by the addition of certaine circumstances is described what manner of man he was both for the laying out of his person more certainly 3. Vnto whom this preaching is committed that he might be knowne from others of the same name and also for the better and greater confirmation of his calling as which was altogether extraordinarie and raised vp by God for to beate downe the pride and outragious haughtinesse of the men of that age For God made choyce of this man whom he would send to terrifie or feare the kingdome of Israel the which at that time was most florishing And he choseth a man that is a Thecuite that is of the Iewes not of the Israelites such a one as Elias notwithstanding was and one of the shepheards that kept cattell as he confesseth of himselfe chap. 7. vers 14. saying I was no Prophet neither was I the sonne of a Prophet he meaneth of the ordinarie manner and calling of Prophets but I was a heardman and a gatherer of wild figges God sendeth a Iew vnto the Israelites to touch them the deeper by this meanes as if they were such manner of persons who now had none among them fit to teach them but stood in need of forrainers and strangers and especially Iewes whom notwithstanding they did deadly hate as may appeare by the rent and breach when the ten Tribes fell away from the other twaine vpon that that their request was not graunted by Rehoboam where they vpon that occasion speake thus 1. King cap 12. ver 16. So when all Israel sawe that the King regarded them not the people answered the King thus saying What portion haue we in Dauid we haue none inheritance in the sonne of Ishai To your tents O Israel now see to thine owne house Dauid So Israel departed vnto their tents God sendeth a Neatheaâ—d that by this obscure and base person in the world he may cast downe those high and loftie spirits For as it is 1. Cor. 1. ver 27.28 God hath chosen the foolish things of the world to confound the wise God hath chosen the foolish things of the world to confound the mightie things And vile things of the world and things which are despised hath God chosen things which are not to bring to nought things that are For as the same Apostle speaketh 2. Cor. cap. 10. vers 4 5 6. The weapons of our warfare are not carnal but mightie through God to cast downe holds casting downe the imaginations and euery high thing that is exalted agaynst the knowledge of God and bringing into captiuitie euery thought to the obedience of Christ and hauing readie the vengeance against all disobedience when your obedience is fulfilled Thecua of the which Amos in this verse is said to be was one of the cities in Iudah built by king Rehoboam sonne of Salomon as it is 2 Chron. cap. 11. vers 5.6 And Rehoboam dwelt in Ierusalem and built strong cities in Iudah he built also Beth-Iehem Etam and Tekoa Fourthly 4. Vnto whom Amos is sent here is taught vnto whom Amos is sent or against whom those things were commaunded by God to be spoken that is to say against the Israelites namely against that kingdome properly the which was separated and deuided from Iudah but yet because God is the keeper of his whole Church Amos doth also prophesie against the kingdome of Iudah that it also may be saued by God Lastly and fiftly 5. At what time Amos prophâ—sied vnder Vzzias king of Iudah and Ieroboam the sonne of Ioas king of Israel full two yeares before that same great earthquake happened in all that same whole countrey the which as I sayd seemeth to haue happened at the least about the second yeare of the reigne of Vzzias and the thirtith yeare of the reigne of this Ieroboam Vers 2. And he sayd the Lord shall roare from Zion and vtter â—e voyce from Ierusalem and the dwelling places of the shephearâ— shall perish and the top of Carmel shall wither The summe of the iudgements of God against the Israelites THe summe of the iudgements of God the which should comâ— to passe against the Israelites to wit the vtter desolation or wasting of their whole countrey For all the best and fattest things 〈◊〉 this kingdome of the Israelites shall in such sort bee strookeâ—â— God in his iust iudgement and for their disobedience that boâ—â— the cottages of the shepheard themselues shall mourne to wit 〈◊〉 being destroyed and also Carmel that same most fruitfull mouâ—taine shall wither being touched with the heate of God his angeâ— Therefore it is certaine that these things are denounced and tolâ—â— against Israel by the place Carmel the which the Prophet reheâ—seth in as much as it is a famous mountaine in the land of Israâ—â— And here in this place the Prophet also by and by getteth authoâ—tie vnto his prophesie The Prophet winneth authoritie and attention vnto his prophesie that it be not contemned or despised aâ— attention or eare-giuing thereunto wherby be they neuer so proâ—â— and loftie otherwise he doth neuerthelesse terrifie or feare theâ— He getteth authoritie when as he teacheth that these things are â—â—nounced both by God himselfe and that they shall also be fulfillâ—â— and that by the same God the which is the God of Sion a plaâ—â— most knowne and most holy that is that these things doe coâ—â— from the true God and not from Idols And he getteth vnto himselfe attention or eare-giuing vnto that he speaketh by the figure which he vseth as this proposition and sentence is garnished wiâ—â— maiestie and loftinesse of words For God is sayd now to roareâ—â— gainst them with a great and terrible yelling as it were a lyonstâ—red vp and teased with anger For this roaring doth expresse boâ—â— the anger of the lyon and also the terriblenes or fearefulnes of 〈◊〉 voyce vnder which like phrase or manner of speaking the otheâ— Prophets doe describe the fierce wrath and anger of God as loâ—â— cap. 3. ver 16. The Lord also sayth he shall roare out of Sion
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
Amasias Therefore when God commandeth any thing to be done in any certaine place or time or manner iâ— must in euery point be so done as he hath appointed and wee may not vpon any occasion goe one haires bredth from that commandement of God There are examples in Saul whilest he spareth the King Agag and the fat cattell 1. Sam. 15. In the Prophet eating meate with the Prophet of Israel in the citie of Beth-el against the commandement of God 1. King 13. Because we must neither puâ— ought to A description of the extraordinarie calling of Amos. or take ought from the word of God Further this verse setteth downe the calling of Amos and the same extraordinarie vnto this office and charge of prophesying against the kingdome of Israel that it may bee knowne that this which he doth he doth of dutie So then here is a description of a calling altogether extraordinary the which neither is nor was any way made by the meanes of men but immediatly from God not by man nor of men but by God himselfe as Paul saith of his calling Galat. cap. 1. ver 1. and 15. Therefore saith Amos I became not such a one that is a Prophet either by any succession of families as the Leuites come to their office nor by the ordinance or reâ—â—â—ing of any man which was my master and teacher For there were among the Israelites certaine colledges or schooles of the Prophets as we reade 2. King cap. 4. ver 38. where it may appeare that Elizaeus was as it were the master and head of them After 〈◊〉 saith the text Elisha returned to Gilgal and a famine was in the land and the children of the Prophets dwelt with him c. For proâ— of this also maketh the first verse of the sixt chapter of this foresaid booke By children hee meaneth his disciples and schollers albeit this place by some be taken otherwise Hereunto also appertaineth that of the Prophet Isai cap. 8 ver 18. where he saith Behold I and the children whome the Lorâ— hath giuen me are as signes and as wonders by the Lord of hostes 〈◊〉 dwelleth in mount Sion But saith Amos I was not after this soâ—â— trained vp and instructed For I was altogether a countrey man anâ— a heardman liuing in the fieldes and after the rude and countrey manner being little conuersant and knowne among men Vers 15. And the Lorde tooke mee as I followed the flocke and the Lord said vnto me Goe prophesie vnto my people Israel Another point of an extraordinarie calling ANother part of an extraordinarie vocation or calling to wit than this calling was made by God himselfe For Amos doth not onely here shut out the ordinarie meane which is to be called by men but also setteth downe the extraordinary which is to bee ordained immediatly from God Hoe therefore confirmeth himselfe to bee a simple countrey man by profession and kinde of life and which was taken from the keeping of the flock vnto the office of a Prophet like as it is also said of Dauid the King Psal 78. ver 70.71 He chose Dauid also his seruant and tooke him from the sheepe-folds Euen from behinde the Ewes with young brought he him to feede his people in Iacob and his inheritance in Israel Lastly Amos addeth expreslie the commandement it selfe of God concerning his prophesying and the persons vnto whom he was sent by God Vers 16. Now therefore heare thou the word of the Lord. Thou saist prophesie not against Israel and speake nothing against the house of Ishak The second answer of Amos vnto Amasias ANother or the second answer of Amos vnto Amasias wherein he threatneth vnto him most grieuous punishment for that his rashnes in staying and letting so far as in him was the course and will of the word of God that hereby all malapart and saucie persons against God or his Prophets may vnderstand that whilest so much as in them lieth they doe stop and hinder the truth of God it is so farre off that hereby they shal bring any thing to passe or doe any good that they shall win and bring vpon themselues most miserable desâ—rection And therfore doth Gamaliel Act. 5. ver 38.39 saiâ—e wise counsell to his colleagues and fellowes to leaue of their â—â—â—erprise against the Apostles saying Refraine your selues from these men and let them alone for if this counsell or this worke bee of men it will come to nought but if it bee of God yee cannot destroy it least ye he found euen fighters against God And so cap. 12. you shall reade how Herod wearied himselfe in vaine by seeking for the gratifying or pleasing of the Iewes to make Peter a spectacle of his bloodie crueltie God wonderfullie mocking disappoynting his â—â—â—â—ie all deuises Examples of those which by thus striuing haue wrought their owne bane the holy Scripture afoordeth in great plentie as 1. King 18. ver 4. Of the drying vp the arme of Ieroboam the first Ieroboam stretching out the same to stay the Prophet whom God had sent to preach against his altar In Sedechias or Zidkiiah Zidkiiah who opposeth or setteth himselfe against Michaiah whose punishment Michaiah sheweth him shall be to runne from chamber to chamber in the end to saue his life from the enemies the which shall seeke to spill the same 1. King 22. ver 25. Likewise Ierem. 20. In Pashur Pashur that smote the Prophet Ieremie vnto whome he threatneth captiuitie In Zedekiah that seeking to saue his life by another course then that which was taught him by the Prophet Ieremie cap. 38. ver 17.18 is taken by Nebuchadnezzar and vsed most cruellie cap. 39. ver 7. The word of God against the wordes of Amasias Moreouer this verse opposeth or setteth The word of the Lorde Iehouah against the words of Amasias He forbad Amos to prophesie but God commandeth him to prophesie He promised securitie or safetie vnto Amos if hee would holde his peace or run away God pronounceth most grieuous punishments both priuat and also publike vnto this Amasias that could not patiently abide and suffer Amos prophesying Vers 17. Therefore thus saith the Lord Thy wife shal be an harlot is the citie and thy sonnes and thy daughters shall fall by the 〈◊〉 and thy land shall be diuided by line and thou shalt dye in apâ—â—â—ted land and Israel shall surely goe into captiuitie forth of his land 1. The priuat punishment of Amasias conteining foure things A Double kinde of punishment is here shewed vnto Amasias 〈◊〉 I haue sâ—id a priuat and a publike The priuat the which â—â—â—â—cheth Amasias himselfe especially and it is a most assured testimonie or witnes of God being angrie with him because of his so great boldnes in hindring and staying of the word of God And this priuat punishment of Amasias containeth these foure things 1. The whoredom of his wife Fâ—â—st the whoredome of his wife after that Beth-el it selfe
wares or since the poore men receiued that money The fourth kinde is Their shameles corrupting 4. They doe make the common weights lesse theÌ„ they ought to be or changing of the common weights and measures the which they did by subtiltie and false dealing For those former falsifiers of the weights did keep the rates of the coâ—mon weights iust but they would not deliuer so much in weight and measure But these fellowes did subtillie falsifie the common weights in making of them lesse and yet would shewe them for iust and true weights This also is shameles couetousnesse Vers 6. That we may buy the poore for siluer and the needie for shâ—â—â— yea and sell the refuse of the wheat Sundrie kinds of their crueltie AS before he set downe sundrie kinds of couetousnesse so doe he here reckon vp diuers kinds of their crueltie and the same also ioyned with couetousnesse The first for that they would for their money buy vnto themselues the poore man 1. They bought the poore for money like bruit beasts and haue him tâ— be their owne after such sort as they did buy any bruit beast Yeâ— these were both men and also their brethren whom therefore it was not lawfull for them to buy in such sort And therefore they might not by the law of God vse those of their owne nation whâ—â— they bought for their money in such sort as they might other seruants that were strangers but were after certaine yeares to let thâ—â— goe out free as it is Exod. 21. ver 2. c. If thou buy an Hebrew sâ—â—uant he shall serue sixe yeares and in the seuenth he shall goe out frâ—â— for nothing 2. They bought them for a matter of nothing The second for that they bought or would buy thee for a most vile low price as for a paire of shoes that is for a matter of nothing for the which valew they could not buy at any 〈◊〉 his hand so much as a poore dogge or silie sheepe so great doubtles was their crueltie and vnmercifulnes that they made 〈◊〉 much account of men yea and those their brethren also as they did of the basest and smallest cattell 3. They vsed false dealing with their wares in corrupting the same The third kind is for that they vsed very bad and false dealing in the deliuerie of the ware â—â—â—ter which they sold or gaue to wit they did mixe and mingle together the soyle and refuse with the graine in the barne and 〈◊〉 sell this mixture or medlie in stead of the good and sound come the which by bargaine and promise they were to deliuer wherewith the men that bought it were not nourished Therefore like there was in them notorious couetousnesse so was there also opâ—â— crueltie and deceit By this occasion let our Merchant men of 〈◊〉 times consider how they deale and with what faithfulnes and vprightnes they doe sell their wares least that they also come with the compasse of these threatnings Vers 7. The Lord hath sworne by the excellencie of Iaacob surely I will neuer forget any of their workes Two parts of this verse THe threatning of a most grieuous punishment the which is afterwards declared As for this verse it hath two parts namely the threatning it selfe and the confirmation of the threatning 1. A threatning The threatning is That God will not afterwards forget these their wicked deedes and so lewd workes like as before whilest that he spareth them and tarrieth for them and their repentance he seemeth to haue forgotten them but he will in the end punish them all most sharply keeping the bedroule and number of them in his minde as hath bin shewed before in the second verse of this chapter So in the second of Malach ver 17. the Lord sheweth that he remembreth the speeches of the wicked when as they by their bold answer seeme to thinke that he hath nothing to charge them withall For thus in that place sayth the Prophet Ye haue wearied the Lord with your words yet ye say wherein haue we wearied him when ye say euery one that doth euill is good in the sight of the Lord and he delighteth in them Or where is the God of iudgement And in his third chapter ver 16. he doth in plaine words teach vs that God keepeth a booke of remembrance of those that doe feare him that he may recompence them in the end though for a time they seeme to be forgotten Then spake they that feared the Lord sayth Malachie euery one to his neighbour and the Lord hearkened and heard it and abooke of remembrance was written before him for them that feared the Lord and that thought vpon his name And Dauid Psal 130. ver 3. sheweth that none is able to abide it if God enter into a strait reckoning with him for his misdoings saying If thou O Lord straitly markest iniquities O Lord who shal stand And therfore Psal 32. ver 1. he pronounceth him an happie man that is not called to this sharpe reckoning as the wicked ones that are vnrepentant in their sinning shall be where he writeth Blessed is he whose wickednes is forgiuen and whose sinne is couered After what manner God is sayd to remember and to forget But touching this that here the Lord is sayd not to forget it is to be noted that remembrance and forgetfulnes are in the holie Scripture attributed vnto God by a certaine Anthropopathia that is by ascribing vnto him for our capacitie and better vnderstanding such affections as are in man 2. The confirmation of the threatning The confirmation of the former threatning is contained in the oth the which in this place is expreslie set down by God that these hypocrites or rebels should not thinke that these were but vaine and bare words and childish feare-bugs And God sweareth here in this place by the excellencie of Iaacob that is by all the priuiledges and prerogatiues which he had giuen vnto them wherwith they did excell the other nations of the world in happinesse both heauenly and earthly This excellencie is set out by Paul Rom. 3. ver 1.2 What is then the preferment of the Iewe or what is the profit of circumcision Much euery maner of way answereth he for chieflie because vnto them were committed the Oracles of God And againe Rom. 9. ver 4.5 he reckoneth vp a great many of them shewing That vnto them pertaineth the adoption and the glorie and the couenants and the giuing of the law and the promises Of whom 〈◊〉 the fathers and of whom concerning the flesh Christ came who is God ouer all blessed for euer Before chap. 6. ver 8. God sware by himselfe The name of Iacob is here recited because that he and also his posteritie was preferred before Esau and his seede of the meere or only fauour of God towards the Israelites and also Iacob himselfe as it is witnessed Malach. cap. 1. ver 2.3 Was not Esau Iacobs
lesse that the discourse of our speaking of them and reckoning of them vp can be exact and perfect as it ought to be So then this verse and that which followeth doe shewe wa t manner of marriage this spirituall marriage of God with vs is What maner of marriage that of God is with vs shewed by sundrie effects of the same and after what manner wee are to enter into it And this first verse teacheth what manner of marriage it is by the sundrie effects thereof of the which this is the first that this couenant and marriage is perpetuall and not for a time For albeit that sometime it seeme for a season to bee broken off yet it lasteth and indureth notwithstanding For God his election by Christ is vnuariable or vnchangeable 1. It is perpetuall as his good will and louing affection towards his Church cannot be chaunged or broken off by any meanes whatsoeuer as appeareth Rom. 8. in the end of the chapter Who shall separate vs sayth Paul most comfortably from the loue of Christ Shall tribulation or anguish or persecution or famine or nakednesse or perill or sword In all these things we are more then conquerours through him that loued vs. For I am perswaded that neither death nor life nor Angels nor Principalities nor Powers nor things present nor things to come nor height nor depth nor any other creature shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. Secondly 2. It is most holie and constant in respect of God this selfe same marriage in respect of God is in righteousnesse and iudgement that is to say it is most holie and constant or stedfast For I take the word righteousnesse in this place for the things promises themselues wherein the bargaine and couenant of this marriage doth consist And all these are most holie and most iust to wit such as is this that we may haue the true God for our God that we may worship him and he on the other side will haue and take vs for his people For all these couenants are the substance of this marriage and doe containe truely most lawfull and most holie promises I take the word iudgement for the constancie and stedfastnesse of the former conditions or couenants For all these doth God for his part performe and stedfastly fulfill And in respect of our selues 3. It is in mercie and compassion in respect of our selues this selfe same marriage is in the bounteousnes and compassion of God towards vs that is to say it doth euery where shewe and declare the singular bounteousnes of God proceeding from his meere mercie and compassion So is it declared in the Psalme 85. And these things doe set out what manner of marriage our spirituall marriage with God is Vers 20. I wil euen marrie thee vnto me in faithfulnes and thou shalt know the Lord. How this marriage betweene God and vs is contracted NOw the Prophet teacheth how this same spirituall marriage is begun and contracted of vs with God namely in faith towards God alone and in the sincere and true knowledge of him And in deede they are the true Church and Spouse of God the which doe know God truly and that not after any sort whatsoeuer but out of his word written So doe I in this place vnderstand this verbe Thou shalt know by Rom. 10. ver 14. where inuocation or calling vpon God is sayd to come by faith and faith by hearing and hearing by preaching c. And it is not sufficient or enough to know God out of his word written but faith also must be had in him whereby wee may with all our heart rest in his promises through Christ and depend or hang vpon him alone But here faith went before knowledge Faith going before knowledge and how because that in the holie Scriptures oftentimes the effects are wont to be rehearsed before the causes as being better knowne vnto vs but yet in the order of causes knowing or knowledge goeth before faith Vers 21. And in that day I will heare sayth the Lord I will eueâ— heare the heauens and they shall heare the earth Why certaine earthly blessings are here againe repeated LIke as in the verses before the Prophet repeated or rehearsed againe some spirituall blessings to the end that he might beate them the more and more into our heads and shewe that they were diligently to be considered and weighed of vs so doth he here also repeate or rehearse againe and set downe certaine earthly benefites both that they might assuredly perswade themselues in the penurie and want of all things that yet notwithstanding these should come and that they should be giuen them of God and also that they might vnderstand by what meanes and after what sort so great store and plentie of good things as was promised before ver 19. might be powred out vpon them And this selfe same is of force to confirme and strengthen vs also in the promises of God how greatly soeuer we are to struggle and wrastle with a desperate estate of all things Three things to be noted But here are three things to be noted The one the time In that day that is at that time in the which God shall gather his Church of the remnants of Israel 1. The time and not forthwith or at such time as they peraduenture might thinke that it should come to passe the impatiencie of their mindes pressing them 2. Who promiseth The second who promiseth these things that is Iehouah that is to say he that is the true God true of his word and almightie whose will nothing can withstand The third 3. What he promiseth what he promiseth to wit a most readie and most certaine way whereby great plentie and store of all things and earthly blessings shall insue and followe For the Lord God shall heare the heauens and the heauens the earth and on the contrary side great scarcitie and want of all things happeneth when as the heauen is of brasse and the earth of yron Deut. 28. that is to say the temperature and disposition of the heauen is not answerable nor agreeable vnto the earth that it may bring forth her fruites and God giueth not the euening and morning rayne Iam. 5. ver 7. The which the godly husbandman with long patience looketh for at the hands of God For Behold sayth Iames the husbandman wayteth for the precious fruite of the earth and hath long patience for it vntill he receiue the former and latter rayne And so doth Zacharie teach them to begge the same of God for the increasing of the fruites of the earth cap. 10. ver 1. saying Aske you of the Lord rayne in the time of the latter rayne so shall the Lord make white cloudes and giue you showres of rayne and to euery one grasse in the field How God is sayd to heare the heauen But God is
fallers backe that is the sinners and the wicked doe stumble and fall at the word of God because they doe despise it nay of purposed malice they doe breake it and so farre as in them lieth teare it in peeces Whereupon God is vnto theÌ„ a great hurt euen then when as he louingly exhorteth them vnto saluation he is I say vnto them a stone of offence at the which they stumble not of ignorance but willingly and doe offend wittingly and therefore doe prouide very ill for themselues whilest they will not and doe refuse to vnderstand and know those things the which God speaketh vnto them and the which hee teacheth them So Christ is called a stone of offence or stumbling namely vnto the wicked and such as are rebels vnto God Isai 8. vers 14. And he shall be as a sanctuarie but as a stumbling stone and as a rock to fall vpon to both the houses of Israel and as a snare and as a net to the inhabitants of Ierusalem So Simeon prophesieth of him vnto his mother Marie Luk. 2. ver 34. Behold this childe is appoynted for the fall and rising againe of many and for a signe which shall bee spoken against And so Peter speaketh of him 1. epist cap. 2. vers 7 8. Vnto you therefore which beleeue it is precious but vnto them which be disobedient the stone which the builders disallowed the same is made the head of the corner and a stone to stumble at and a rocke of offence euen to them which stumble at the word being disobedient vnto the which thing they were euen ordained And those which stumble wittingly at that word and stone they are crushed in peeces and weyed and pressed downe by it as Christ himselfe teacheth Luk. 20. vers 18. saying Whosoeuer shall fall vpon that stone shall bee broken and on whomsoeuer it shall fall it will grinde him to powder This then is the estate and condition of wicked men and such as rebell agaynst God Wherefore we must desire of God by earnest prayer that we follow not their steps Prayse be vnto God The Commentary of Lambertus Danaeus vpon the Prophet Micheas CAP. 1. The scope and drift of this prophet twofold THe scope and drift of this Prophet like as of the rest is twofolde Threatnings and the promises of God and that against both the houses and families of Iacob 1. Threatnings that is the kingdome of Iudah and the kingdome of Israel 2. Promises albeit that many of the Prophets were seuerally sent some vnto the Iewes and others vnto the Israelites onely but this Prophet is sent vnto them both But as concerning the promises when as they appertayne onely vnto those that are godly or faithfull indeede or vnto the elect of God they seeme rather to be directed vnto the kingdom of Iudah in the which the Church was more pure then vnto the kingdome of Israel where the worship of God was vtterly ouerthrowne and a very fâ—w found truely fearing God But as for the threatnings they are alike denounced or declared vnto both kingdomes because of their outragious sinnes and deedes the which were full partly of impietie towards God and partly of iniustice towards men and did swarme euery where without punishment in both those kingdomes Therefore Micheas doth call men earnestly vnto repentance like as Amos doth also if not then he threatneth vnto them most grieuous iudgements of GOD the which doubtâ—es came to passe vnto both those peoples that wee at this day ought at any hand to waxe wise by the example of these two nations For A prudent man as Salomon sayth Prouer. 22. ver 3. seeth the plague and hideth himselfe but the foolish goe on still and are punished Vers 1. The word of the Lord that came vnto Micah the Morashite in the dayes of Iotham Ahaz and Hezechiah kings of Iudah which hee saw concerning Samâ—ria and Ierusalem Foure partes of this verse THis verse hath foure things to bee noted First the summe of this whole Prophesie and ministerie of Micheas And this is that he should shew the words and will of God extraordinarily reuealed vnto him and not his owne will 1. The summe of this prophesie or the will of any man else This will of God he declareth to haue beene reuealed vnto him and that extraordinarily when he saith which he saw or which came vnto him For this vision is not a seeing or beholding with the eyes of the body but a lightening and informing of the mind of man made by God touching his owne will and that by an extraordinary manner the which his will God will haue declared vnto others by him vnto whom he doth reueale or open the same And whereas this prophesie of Micheas is said to be both the word of God and also extraordinarily reuealed vnto him it is commended vnto vs in a double respect and great authoritie is gotten vnto it that no man should thinke that it can be contemned or despised without punishment For it is the voyce of God himselfe and not of man 2. To whom this reuelation was made The second thing here to be noted is to whome this reuelation was made that is to say of the things to be declared afterward to wit vnto Micheas who to make a difference betweene him and others calleth himselfe a Morashite to wit to distinguish or marke out himself from that Micheas the sonne of Imlah of whom mention is made 1 King 22. ver 8. and who was before this Prophet certaine ages This Micheas therefore was of the tribe of Beniamin out of the towne Morastha whereof mention is made hereafter vers 14. Finally Ieremie maketh mention also of this prophesie cap. 26 vers 18. saying Micha the Morashite prophesied in the dayes of Hezechiah king of Iudah and spake to all the people of Iudah saying Thus sayth the Lord of hostes Zion shall be plowed like a fielde and Ierusalem shall be an heape and the mountaine of the house shall bee as the high places of the Forrest 3. Tâ— whom this prophesie is directed The third poynt is vnto whom this prophesie is directed to wit vnto both the kingdomes of Iudah and Israel the which were the tearings in pieces the pullings in sunder and the renting of the one familie of Iacob And he first maketh mention of the kingdome of Israel because it was more guiltie before God and not because it was of greater dignitie 4. The time of this prophesie The fourth thing to be noted is the time of this prophesie For he was latter in age then Isaias like as Isaias himselfe followed Amos as I haue shewed before in Amos. And this our Prophet prophesied vnder three Kings of Iudah to wit Iotham Achaz and Hezekiah vnto whose time Isaias came also but not Amos. Now this noting of the time bringeth credit vnto this Prophet and historie For vnder these Kings the state was most corrupt and the manners of
ye might consume it on your lusts Moreouer this is a punishment of all others the most grieuous namely to be forsaken of God and that in the most hard time of our affliction For so are we shewen to be both cast off of God and hatefull vnto him because of our wickednesse and therefore to perish for euer both in soule and bodie So Ierem. 11. ver 11. the like is threatned in these words Therefore thus sayth the Lord behold I will bring a plague vpon them which they shall not be able to escape and though they crye vnto me I will not heare them And Zach. 7. ver 13. Therefore it is come to passe that as he cryed and they would not heare so they cryed and I would not heare sayth the Lord of hostes And therefore Dauid Psalm 55. ver 1. prayeth vnto God agaynst this saying Heare my prayer O God and hide not thy selfe from my supplication Vers 5. Thus sayth the Lord concerning the Prophets that deceiue my people and bite them with their teeth and crie peace but if a man put not into their mouthes they prepare warre against him THe second sort of those which excel or are in authoritie among the people to wit those which either are in deede Prophets or els at least wise in name as these whom in this place he reprehendeth would seeme to be Moreouer Three parts of this verse this verse hath three things to be noted First who speaketh God Iehouah that these threatnings might haue their authoritie and credit against the neuer so colourable 1 Who speaketh and stubborne thwarting and exception of these men 2. To whom he speaketh vnto whom they are denounced or threatned Secondly to whom he speaketh namely vnto the false Prophets whom he described before cap. 2. ver 11. and in this place calleth lyars and authors of the error of the people Thirdly why God reproueth them to wit 3. Why God reproueth them because they altogether abused his word and so holie a vocation or calling as they falsely and rashly tooke vpon themselues namely the calling of a Prophet There is then a double cause of the reprehension one for that they deceiue and cause men to erre an other for that these men whom they so deceiue are the people of God whom God commaunded and will haue to bee instructed truely out of his word and not lyingly out of the dreames of men Further the course that these false Prophets take in their dealing preaching is here also by an Hypotyposis What the figure Hypotyposis is see Amos cap. 8. ver 12. or liuely description painted forth as if it were in a maner to bee seene with the eye wherein their meere couetousnes and mockerie of the word of God is most impudent and shameles Which two vices Peter also hath noted in false Prophets 2. Epist cap. 2. ver 3 13 14. of whom he sayth And through couetousnes shall they with feined words make merchandise of you and shall receiue the wages of vnrighteousnes as they count it pleasure to liue deliciously for a season they haue hearts exercised with couetousnes And as for the couetousnes which here he reprehendeth in these false Prophets it appeareth herein for that they threaten boldly terrible cursings and destructions to come vnto men that offer and giue them nothing So then they prophesie for rewards as hereafter ver 11. and Ierem. 5. And concerning their manifest mockerie of the word of God and of so holie a calling the same is in this that when as they are well fed of any man they promise vnto him as it were out of the mouth of God peace all most happie things The maners gurmandise and begging and couetousnesse of Monks and Friars especiallie the begging ones as they are called could not possiblie be described and set out more truely and better according vnto that old saying O Monachi vestri stomachi sunt amphora Bacchi Vos estis Deus est testis certissima pestis In rude like meeter thus O monkish asses your bellies which passes are iollie wine glasses Ye are God sayth so without any no a most certaine wo. Vers 6. Therefore night shall be vnto you for a vision and darknes shall be vnto you for a diuination and the sunne shall goe downe ouer the Prophets and the day shall be darke ouer them A threatning of punishment vnto these false prophets A Threatning of punishment the which altogether agreeth with the wickednes described before that is to say the abuse of the office of a Prophet And this is that it shall doubtles come to passe that they shall manifestly be found to be voyd and without the gift of prophesie and trifelers and lying mates who haue seene and heard nothing from God and therefore neither can nor could prophesie Further this punishment is described with many Metaphors and similitudes of things the which are taken from things bodily What the figure Metaphora is see Amos cap. 4. ver 12. and which may be seene vnto things without bodie and inuisible or which cannot be seene because that prophesie is euery where in the holie Scripture called a vision So then this darknes dimnes night the which shall come vpon these Prophets doe signifie and betoken both a wanting of God his inspiration and also the passing ignorāce of these men which call themselues Prophets in matters appertaining vnto God the which ignorance is called both night and also thicke darknes For God did not furnish them with his Spirit nor will furnish them to prophesie and this shall all men indifferently know Wherefore they shall detest and abhorre them as lyars and deceiuers and finde them to be most ignorant Vers 7. Then shall the Seers be ashamed and the South sayers confounded yea they shall all couer their lips for they haue no answer from God An amplification of the former punishmēt AN amplification of the punishment threatned before the which is taken from things adioyned with it or wayting vpon it to wit their shame and reproch For it shall come to passe that their subtletie and deceiuing shall be so manifestly found out that they themselues also shall wonderfully be ashamed of it Therefore they shall couer their beards that they may not be thought to bee Prophets any longer for sorowe and heauinesse Leuit. 13. to wit the which they shall conceiue and feele in their minde for that they are knowne and found out to be such Vers 8. Yet notwithstanding I am full of power by the spirit of the Lord and of iudgement and of strength to declare vnto Iaacob his transgression and to Israel his sinne The figure Hypophora what it is see Amos cap. 5. ver 21. THis is the figure Hypophora For he answereth an obiection the which might bee made out of the former verse namely if our Prophets shall haue no answer nor vision from God and shall bee ashamed shalt not thou also be so
and securitie or safetie among the godly 2. A confirmatiō of the same For at home that is euery godly man in his owne countrie shall bee most safe among his owne people both vnder his owne vine 1 Peace at home and vnder his owne figge tree he shall liue at home quietly to wit no man offering him any wrong So is it reported of the great peace in Iudah and Israel all the dayes of Salomon 1. King 4. ver 25. And Iudah and Israel dwelt without feare euery man vnder his vine vnder his figge tree from Dan euen to Beer-sheba all the dayes of Salomon Leu. 26. Isai 11. Secondly it promiseth peace also from forreine enemies Peace from abroade For no stranger shall put the Church of God in feare So Psal 144. ver 14. it is a part of the prayer of the faithfull the which by the conclusion and shutting vp of that Psalme it may appeare that God sometime granteth vnto them That there be none inuasion nor going out nor crying in our streetes And then they conclude Blessed are the people that be so yea blessed are the people whose God is the Lord. So it fell out vnder Constantine the great Apoc. 8.1 So Act. 9. ver 31. it is said The Churches of God had peace But albeit these calme dayes and quiet times last not long with our enemies abroad yet that peace of minde the which a true faith in Christ bringeth can neuer be taken from them of the which Paul speaketh Rom. 5. ver 1. Then being iustified by faith we haue peace towards God through our Lord Iesus Christ And ver 11. We also reioyce in God through our Lord Iesus Christ by whom we haue now receiued the attonement And in this peace properly consisteth the kingdome of God Furthermore the confirmation of this promise followeth taken from the nature or person of the promiser and he is God who can not lye but is alwayes true of his word and his mouth is alwayes true Tit. 1. It is added that the which promiseth is the God of hosts that is almightie whom nothing is able to any effect to resist but that his will is fulfilled For he doth whatsoeuer he will Psalm 115. Neither is there any thing impossible with him Vers 5. For all people will walke euerie one in the name of his God and we will walke in the name of the Lord our God for euer and euer A confirmatiō of the former promise taken from the comparing of the true God and other gods together A Confirmation of the same promise the which is taken from the comparing of the true God with other goddes of this people and other people For it is most meet that if other people doe trust euery man vnto his God that you Israelites and true Iewes doe trust also in your God not for a time onely but for euer and in those things also the which yee doe not yet see with your eyes but the which are yet to come and promised by him So then Micheas compareth these two things together other people with this people the maiestie and power of other gods with the maiestie of the God of Israel that is the true God For the maiestie and power of those gods in whom other people doe trust and stay is none at all but the power of the true God is most great and vnconquerable whom nothing is able to withstand Psal 95. ver 3.4 For the Lord is a great God and a great King aboue all goddes in whose hands are the deepe places of the earth and the heights of the mountaines are his c. And Psal 135. ver 15. concerning the gods of the heathen The idols of the heathen are siluer and golde euen the worke of mens hands But touching the great and fearefull maiestie of the true God Psal 29. ver 8. he saith The voyce of the Lord maketh the wildernes to tremble the Lord maketh the wildernes of Kadesh to tremble c. Other people feele not either any fauours at all or else no continuall fauours of their gods towards them for they are but the sleights and fetches of Sathan whatsoeuer happie things for a time the heathen doe often finde at the hands of their gods and idols but that God whose people ye are is your God whom you alwaies haue found to bee true Therefore you ought to trust in him and to rest in his promises and that continually and for euer The comparison contameth also an exhortation Moreouer this comparison is in such sort set forth that by the very phrase and maner of speaking it conteineth also an exhortation vnto the same godly to worship that same true God and by faith to walke in his precepts and promises For this our such knowledge of God and meditating or thinking vpon his power ought not to be content with the only bare theorie or speculation of the thing it selfe but in the same is the practise of godlines set before vs that therefore we might serue God the more willingly Vers 6. At the same day saith the Lord will I gather her that halteth and I will gather her that is cast out and her that I haue afflicted A making of that more plaine the which was spoken ver 4. Three things prouing the restoring of the church to be easie AN explanation or making of the matter more plaine the which by the reckoning vp of the partes sheweth that which ver 4. was said before to wit that the estate of the church should be happie and that it should be restored at the comming of Christ and by the preaching of the gospell But here are three things reckoned vp the which how far past recouerie soeuer the state of the church might seeme to be in affliction or trouble doe shew notwithstanding that the renuing of it the restoring of it vnto the old estate shall be easie The first is that looke what things were in it before maymed out of ioynt weake torne and lame 1. All imperfections shall be cured the same shall bee restored gathered together be healed and shall not perish nay they shall abide and remaine found and strong And therefore they pray Isai 35. vers 3. Strengthen the weake hands and comfort the feeble knees And cap. 66. vers 20. And they shall bring all your brethren for an offring vnto the Lord out of all nations vpon horses and in chariots and in horse litters and vpon mules and swift beastes to Ierusalem mine holy mountaine saith the Lord c. This hath Christ performed first bodily then spiritually healing all whosoeuerby fayth came vnto him Mat. 8 vers 16.17 where it plainly appeareth that he healed all that came vnto him in these words When the eeuen was come they brought vnto him many that were possessed with deuils and he cast out the spirits with his word and healed all that were sicke that it might be fulfilled which was spoken by Isaias the
prophet He tooke our infirmities and bare our sicknesses And cap. 9. vers 35. we read how by preaching he cured their soules and by working of miracles healed their bodies for thus he writeth And Iesus went about all cities and townes teaching in their sinagogues and preaching the gospell of the kingdome and healing euerie sickenesse and euery disease among the people The second thing is that he shall gather together into one 1 The scattered shall be gathered into one those that are cast out and his that are scattered abroade from whence afterward shall arise a greatnation and not one but many nations So is it said Psalm 107. ver 2.3 Let them which haue been redeemed of the Lord shew how he hath deliuered them from the hand of the oppressor and gathered them out of the lands from the East and from the West from the North and from the South So then there shall not onely some few remaine which shall bee healed but also they shall make a most strong bodie of a people The which came to passe both when they returned from Babylon Esd 2. and also when as the Gentiles came vnto the church of God through the preaching of the gospell the which may also be gathered out of the reuelation of S. Iohn cap. 7. vers 9 where he saith After these things I beheld and lo a great multitude which no man could number of all nations and kindreds and people and tongues stood before the throne and before the lamb clothed with long white robes and palmes in their hands Vers 7. And I will make her that halted a remnant and her that was cast far off a mightie nation and the Lord shall reigne ouer them in mount Zion from hence forth euen for euer 3. God shall reigne as a King in the middest of his Church THe third point is conteined in this seuenth verse to wit that the Lord himselfe will reigne in the mids both of them and also in mount Sion the which without all doubt did represent the true church of God In which third poynt the stedfastnes glory and full happines and restoring of the church is contained For what can be more happy and safe then when as God not onely dwelleth in the midst of vs but also raigneth and as a King hath care of vs And this cheerefell fauour of God towards his and the assured perswasion thereof was it which more reioyced the heart of Dauid then all other earthly blessings could do the worldlings insomuch that Psal 4. vers 7 he sayth Thou hast giuen mee more ioy of heart then they haue had whē their wheat their wine did abound Concerning this restoring and protecting of the church reade Zach. 2. Further that the godly might hope and beleeue that these things although they be wonderfull and almost incredible or vnbeleeueable in so great ruines of the church that they shall notwithstanding most assuredly come to passe there is added a necessarie preface or forespeech That these are the promises of the eternall GOD and his saying not the wordes of Idols nor of men and to the ende that the greatnesse of this happinesse of the church might bee esteemed of vs accordingly and draw vs into an admiration or wondering thereat it is sayd that it shall be perpetual that is for euer and beyond For God will not only gather together and defend those that are his here vpon earth but also in the euerlasting and heauenly life the which is a most singular benefite so that as Paul writeth vnto Timothie 1. cap 4 vers 8. godlines hath the promise of the life present and of that that is to come Vers 8. And thou O towre of the flocke the strong holde of the daughter Zion vnto thee shall it come euen the first dominion and kingdome shall come to the daughter Ierusalem An amplification of the former benefite AN amplification of the benefit going next immediately before For God himselfe shall not onely then raigne in the Church when as he shall restore the same but the Church her self also together with him shall obtaine a kingdome and gouernement and that such as it had before wonderfull and to bee marueiled at of the gentiles the church herselfe I say Two parts of this Verse and Ierusalem the daughter of her the which was before in such sorte destroyed and wasted by the enemies But in this verse there are two things to be obserued or noted the one the thing it selfe which is promised The other 1. The promise it selfe the phrase or maner of speaking whereby it is promised 2 The maner of promising the same Concerning the matter it selfe it is a promise of the former estate and kingdome of the church to be restored Wherein God doth not onely promise vnto her a kingdome but also such a one as it had before to wit vnder Dauid and Salomon For Saul is not here to bee reckoned among the kings when as he was not giuen of God but set vp and asked by the people So then it shal be a notable kingdom most large flourishing rich peaceable fearefull vnto the nations nay such also as shall subdue the nations and bring them vnder her subiection The Church long sithence hath enioyed these things and doth also at this day enioy them through Christ and by the preaching of the Gospel Psal 2. And Luk. 1. vers 32 33. the Angel doth foretell of this flourishing estate of Christ his spirituall kingdome saying He shall be great and shall be called the sonne of the most high and the Lord God shall giue vnto him the throne of his father Dauid and he shall raigne ouer the house of Iacob for euer and of his kingdome shall be none ende And this is signified also by the submission and reuerence of the 24. Elders Reuelat. 4. vers 10. The foure and twenty Elders feldown before him that sate on the throne and worshipped him that liueth for euermore and cast their crownes before the throne c. And this so happie an estate is not promised vnto euery company of men The true church marked out from other assemblies of men by sundry titles but only vnto the true Church of GOD. Therfore it is here by the Prophet diligently distinguished or marked out from other congregations of men by sundry epithets or titles to wit it is called The towre of the flocke because that in Ierusalē 02 the same towre was then chiefly to be seen aboue others being scituated neere vnto the market and gate of the sheepe and the poole of the sheepe 1 The towre of the flocke whereof mention is made Iohn 5. vers 2. and the scituation of the whole citie it self was on a high place Therfore both of the scituation of the place and also of this part the whole citie of Ierusalem is called a towre and therefore the true Church of God is signified thereby whereof Ierusalem was at that time the house and
a figure of the Church of the Gospel which should bee afterward So Esai 29 Ierusalem of the forme of the citie is called Ariel that is a Lyon Also the Church is called here The mount of the daughter Sion because that the same hill of the which hee now speaketh 2 The mount or strong hold of the daughter Sion was the highest place of the whole citie knowen vnto euery man and compassed and closed about with a wall for the defence and strengthening of the citie 2. Chron. 27. vers 3. and 33. vers 4. Nehem. 3.26 Last of all the Church is here called the daughter of Ierusalem and not the daughter of euery citie whatsoeuer Thus therfore is the glory of the Church described 3. The daughter of Ierusalem that only the godly and faythful alone may vnderstand that this kingdom appertayneth vnto Christ and by Christ vnto them And thus much concerning the thing it selfe Concerning the phrase or manner of speaking it appeareth thus first that it is a Prosopopoeia or fayning â—f a person What the figure Prosopopoeia is see Oseas cap. 6. v. 1. wherein the Church of God is spoken vnto by name that as I haue sayd that company vnto whom these things are promised might certainly be noted out from others and that the Church her selfe might be stirred vp with the consideration of so great a benefite Secondly it appeareth also that in this place there is an antithesis or matching together of contraries betweene these wordes The first kingdome and The towre of the flocke The mount The daughter of Ierusalem For these three latter The towre The mount The daughter seeme to haue nothing answerable vnto that royall magnificeÌ„ce or sumptuousnes nor to promise any thing the which may giue any hope of obtayning so great and notable a kingdome Yet notwithstanding the Church shall raigne howsoeuer her matters may seeme past all hope by meanes of affliction or trouble Therefore these words are of set purpose vsed by the Prophet to meete with or answere the diuers cogitations or thoughts of men yea euen of the godly who onely should see and did behold the ruines and weakenes of the destroyed citie and did not thinke vpon the omnipotencie or almighty power of GOD that maketh the promise nor vpon his loue toward his church Vers 9. Now why doest thou crie out with lamentation is there no King in thee is thy counseller perished for sorrowe hath taken thee as a woman in trauaile The answering of an obiection THe answering of an obiection wherewith hee asswageth the sorrow and lamentation of the godly such as both then they felt by the conceiuing of the iudgements of God threatned against them and also afterwards had experience of being in the miserie it selfe Psal 74. Psal 102. And first of all by the figure Hypotyposis he paynteth forth the thing it selfe that is to say What the figure Hypotyposis is see Amos cap. 8. ver 12. their most iust sorrow the most weighty causes of the same sorrow TheÌ„ in the verse following he setteth down a coÌ„fort As for the sorrow or lamentatio of the Church it was an howling not only a crie a most sorrowfull crying out for the burden of the most grieuous miserie and not onely a lamenting And because these thinges are set forth by the Prophet as if he himselfe were present in the matter therefore hee addeth Now albeit they themselues did not yet indeed feele the same sorrow Finally this sorrow was as the sorrow of a woman in trauell that is exceeding great And this similitude is in other places else where vsed in the holy Scriptures to like purpose for hereunto is the state of the poore citie of Ierusalem most hardly besieged by Senneherib resembled Isai 37. vers 3. when as the messengers of Hezechiah say vnto the Prophet This is a day of tribulation and of rebuke and blasphemie for the children are come vnto the birth and there is no strength to bring forth And cap. 26. vers 17. Like as a woman with childe that draweth neere to the trauel is in sorrow and cryeth in her paines so haue we beene in thy sight O Lord. Agayne Iohn 16. vers 21. A woman when shee trauelleth hath sorrow because her houre is come but as soone as shee is deliuered of the childe she remembreth no more the anguish for ioy that a man is borne into the worlde And these things the prophet speaketh in a fellow feeling of their troubles and not by way of insultation or triumph and reioycing agaynst them or mocking them in these miseries The causes of the great sorrowe of the church As for the causes of so great sorrow and so great outcrying they are many as in this verse for that then that is when as the church is in such sorte afflicted by God and the Iewes afflicted also there was no King of theirs nor any Counseller or Prince the which had any care of them And so God by Ezechiel threatneth to take away their kings cap. 21. vers 26. saying Thus saith the Lord God I will take away the diademe and take off the crowne this shall be no more the same I will exalt the humble and abase him that is high For the safetie and presence of the King is a great hope time there were no kings left and remayning vnto the Iewes Isai 5. For the Iewes liued vnder the dominion or rule of others that is of the Babylonians by whome they were taken captiues albeit that the Lord for their defence and comfort aduanced Daniel vnto the gouernement of the kingdome of Babylon but yet he himselfe was a subiect vnto the Kings of Babylon and as a subiect obeyd them Vers 10. Sorrowe and mourne O daughter Sion as a woman in trauaile for now shalt thou goe foorth of the citie and dwell in the fielde and shalt goe into Babel but there shalt thou be deliuered there the Lord shall redeeme thee from the hande of thine enemies A granting ioyned with a coÌ„fort A Granting whereunto is ioyned a comfort And the granting is that the church may indeed lamentably mourn sorrow as he that most may mourn and is in most heauy sorrowes such as is a woman in trauaile For the Prophet confesseth that they haue most iust causes of so great sorrow the which in this place he reckoneth vp others then in the verse before to wit for that the Church shall then be caried away from her countrie when she shal be carried away must liue also in the fields vnder the open aire not in towns finally that she must be carried into countries most far off namely euen as far as into BabyloÌ„ Psa 137. Al which things are most lameÌ„table especially if we consider that the promised land was not onely the natiue soyle and countrey vnto the Iewes but also a signe and figure of the heauenly and eternall life It is a godly point to be
Then secondlie he threatneth that all their Gods also shall be destroeyd the which is a most greeuous punishment in the iudgement of Idolators The third thing is He foretelleth that it shall come to passe that before these things fall out vnto them they shall become vile among other Nations 3. They shal wax vile amâ—ng other nations where they sâ—metime were famous among whom both the Niniuites and also the Assyrians were famous and renowned before So doth GOD by his Prophet Esaie cap 10 ver 12 c. threaten to bring downe the pride of the king of Assyria and to turne their glorie into shame saying But when the Lord hath accomplished all his worke vpon mount Sion and Ierusalem I will visit the fruite of the proud heart of the King of Asshur and his glorious and proud lookes c. Therefore shall the Lord God of hostes send among his fat men leannes and vnder his glorie he shall kindle a burning like the burning of fire The like is in Ieremie cap. 49 ver 34 c. Concerning the Medes and Persians vnto whom the Lord threatneth like shame and coÌ„fusion But as touching the Assyrians the dignitie honor of that kingdome especially began to waxe vile after that ouerthrowe which Senacharib king of the Assyrians receiued in Iudea when as he besieged Ierusalem whereof God prophesieth by Esaie cap. 14. ver 25. in these words I will breake to peeces Asshur in my land and vpon my mountaines will I tread him vnder foote so that his yoake shall departe from them and his burden shall be taken from of their shoulder And cap. 37. ver 37 is expressed his departure with shame from Ierusalem after that the Angel of the Lord had slaine so many thousands in his Campe in one night So Saneherib King of Asshur departed and went away and dwelt at Niniueh For the strength of the Assyrians began to be deminished their power to be despised yea their Royall authoritie to be contemned and ciuell warres arose among the Kings sonnes the which afterwardes were the vtter ouerthrow of that nation laied them open as a praye vnto the Kings of Babilon Xenophon as Xenophon also teacheth in his bookes of the education or bringing vp of Cyrus Vers 15. Behold vpon the mountaines the feete of him that declareth and publisheth peace O Iudah keepe thy solemne feastes performe thy vowes For the wicked shall no more passe through thee He is vtterly cut off What the figure Epiphonema is see Ionas cap. 2. ver 9. THe figure Epiphonema or acclamation whereby both the former deliuerance is confirmed vnto the Israelites and Iudah also that is the brethren of the Israelites are for this cause exhorted to reioyce For as yet the kindgdom of Iudah was safe and vntouched But they are stirred vp to reioyce at this so happie a condition which should be of Israell as of their brother and at the fall of the Assyrians as their common enimies as a thing most assured certaine For no man is in vaine or to no purpose exhorted by God to giue thanks sing praises and to reioyce but for that the same thing shall altogether come to passe What the sigure Apostrophe is see Amos cap. 8. ver 4. for the which these things are commaÌ„ded of God to be done This therefore is a mostapt fit Apostrophe or turning of speech vnto the Iewes that they also may reioyce at the destruction of their common aduersaries For the Assyrians were enimies vnto the Iewes also that is vnto the kingdom of Iudah as appeareth in the historie of Ezechiah the king 2. Kings Yet out of this place cannot be gathered that Nahum prophesied vnder Ezechias king of Iudah at that time after that Ierusalem was deliuered from besieging that is after that it was deliuered out of the hands of Senacherib king of the Assyrians For here he foretelleth things to come the which notwithstanding after the manner of other prophets he setteth foorth as if they were all readie fulfilled for the greater certantie of the thing to come This place is like vnto that of Esaie cap. 52. ver 7. How beautifull vpon the mountaines are the feete of him Three kinds of ioyes that declareth and publisheth peace that declareth good tidings and publisheth saluation saying vnto Sion thy God reigneth 1. Tidings of peace But here in this place of our prophet Nahum are reckoned vp three sorts of ioyes First an happie and ioyfull tidings and neere at hand concerning peace that was to insue vnto the land of Iudah because the enimies of that kingdom to wit the Assyrians are destroyed For the feete of the men and messengers signifiyng and bringing the same 2. The keeping of their solemne feastes did euen now appeare in the mountaines neer vnto them so that the Iewes should by and by heare the same The Second the most free holding and keeping of their feastes the which was an holie and solemne and most great and lawfull ioye of the Iewes The third the paying of their vowes that is the acknowledging and confessing of extraordinarie benefites of God the which was done by the performing of vowes 3. The paying of vowes and by the offring of Sacrifices of thanks giuing The reason of this ioye is because that there is now ordeined sure and certaine peace for the Iewes by God for as I haue said he hath cleane taken away their enimies the Assyrians so that they shal now no more come into the landes of the Iewes CAP. 2. Vers 1. The destroyer is come before the face keepe the munition looke to the way make thy loynes strong increase thy strength mightily An other Sermon contayning the vtter destruction of the Assyrians AN other Sermon of Nachum ayming vnto the same marke whereat the former also did namely to threaten vtter destruction vnto the Citie of Niniueh and vnto the Assyrians But in this the execution of the same iudgement of God is so liuely described and by particulars layd before the eyes and view of men by the figure Hypotyposis What the figure Hypotyposis is see Amos cap. 8. ver 12. that the thing it selfe may seeme now not to be tolde but to be done And this God doth to this ende first that this threatning of punishment may bee beleeued to bee true when as all the circumstances thereof how farre off soeuer it may seeme to be are notwithstanding here set downe the which in a false matter cannot be done Secondly that when as this fall of Niniue shall come to passe men as well the vngodly as the godly may vnderstand by the things which are here reported that the same is the fulfilling of the iudgement of God the which Nachum had foretolde long before and that this came not to passe at all aduentures or by chance and fortune Lastly that by this description both the Godly and also the Assyrians may vnderstand that the ouerthrowing of this so
them as namely being now pacified and appeased with them This selfe same thing doth Isaias teach cap. 10. ver 12 22 25. It shall come to passe that when as the Lorde shall haue made an ende of his worke in Sion he will visite the proud heart of the Assyrians Further the prophet speaking of the kingdome of Iudah sayd fully The excellencie of Iacob but when as he speaketh of Israel that is of the other kingdome of that nation he sayd diminishingly as if it were the excellencie because that the chiefe fauour of God appeared toward the Iewes and he cherished them most especially because they had retayned and kept still his worship and law and sacrifices the which the Israelites had despised and cast a side Therefore God ouerthrew both the Assyrians and also the Babylonians afterward rather for the Iewes sake then for the Israelites Now the cause of this anger of God against the Assyrians is The cause of this anger of God against the Assyrians because they spoyled or emptied both the Iewes and also the Israelites so far as in them lay vtterly corrupted and cutte off their branches and issue that was to come that there should no hope be left of stocke or nation of them hereafter to be restored And this cruelty is set downe also for one of the causes why God destroyed Babylon Isai 47. ve 6. I was wroth with my people I haue polluted mine inheritance and giuen them into thine hande thou diddest shew them no mercie but thou diddest lay thy very heauy yoke vpon the ancient As for these Assyrians they went about vtterly to destroy the whole seede of Abraham without any mercie or compassion Vers 3. The shield of his mighty men is made red the valiant men are in scarlet the chariots shall be as in the fire and flames in the day of his preparation and the * Or the ashe trees firre trees shall tremble A description of the enemies of the Assyriās 1. Their shields red A Description of the enemies whome before the Prophet named scatterers or destroyers of Niniueh And first of all their apparell and altogether warlike furniture is set forth Their shield shall be coloured with red as namely paynted with vermilion or some such other colour And that the Chaldees in warres vsed shieldes and speares wee haue shewed before out of Herodotus The Lacedemonians also when they went vnto warres being valiant souldiers indeede were delighted with red colour as were other nations also that their wounds which they receiued in battell might by this meanes be the more easily couered So also did the Chaldees vse this colour in battell as appeareth by this place And not onely their shieldes 2. Their apparell also was red but also the apparell and garments of the men themselues and especially of their captaines in warre was And by Men I vnderstand the Captaines of their armies their standard and ensigne bearers who had rules of their bands or part of them All these the Prophet sheweth vsed and were delighted with this colour also to wit the red colour For reason both had and also hath her colour the which she vseth peculiarly both in warre and also in peace 3. Yron chariots And among armour are hooked or yron chariots also to be numbred which they of olde time vsed in battels long agoe and both before the dayes of Homer and also in his age Iosh 17. vers 16.2 Sam. 10.18 Horner also in his Iliads euery where whence is that saying also of Virgil lib. 1. Aeneid Instabat curru cristatus Achilles By Stanyhurst thus In coach runs helmed Achilles In english by Phaerthus Here they of Troy be chased afore Achilles wilde in chare And these charrets of the Chaldees shall be feareful both for their swiftnes and also for their brightnesse and terror which they shall strike into them For they shall feare men like vnto burning torches and shall dazell the sight of the eyes that no Assyrian shall be able to abide the brightnes and glistering of this kind of armour when as they shall come vnto the battell and fight and the armies of the Chaldees shall be set in aray and armed and ready to giue the onset in battell Thus then it appeareth that the Chaldees then excelled in this kind of furniture aboue other peoples namely in the swiftnes of hooked or yron charets in diligēce in arming them and in skilfulnes in turning and driuing them Finally when as the Ashes shal tremble that is to say the Ashen speares shal be shaken and tossed by them 4. Their Ashen speares the Assyrians shal take such a feare that they shal not dare to stand against them Therefore there is no credit to be giuē to Diodorus Siculus who cap. 7. lib. 3. saith that the Chaldees were thrise ouercome in sight by the Assyrians when as they came in armes to besiege Niniueh For here it appeareth that the Assyrians were foorthwith afrayd of the army of the Chaldees that they durst not often to go against them Beroschim What the figure Metonymia is See Oseas cap 4. ver 1. Moreouer I translate the word Beroschim Ashtrees and not Firre trees Then by the figure Metonymia I take Ashetrees for Ashen weapons that is for speares and pikes the which Herodotus lib. 7. writeth that the Chaldees and the Babylonians vsed in battaile and in fight For that place of Herodotus sheweth what the word Ashtrees here meaneth And the Ashe as Plinius saith is an high tree and a tall of a white wood somewhat soft and shaking strong and without knots of which stuffe at this day notable speares and pikes are made whereof also Homer saith that Achilles his pike was made Therefore when as those Ashen speares or pikes shall be shaken in battaile by the Chaldees the Assyrians shall flee like as no nation at this day can easily abide and stand against the Heluetian armie of pike men but all men giue place vnto it Ver. 4. The chariots shal rage in the streetes They shall runne to and fro in the high wayes they shall seeme like lamps they shall shoote like the lightning An amplification of the former feare AN amplificatiō of the former feare which those chariots of the Chaldees shall strike into the Assyrians Whereof is to be gathered therefore the Assyrians shall easily be ouercome by their enemies how mighty and warlike soeuer they seeme now for to be For then they shal not be able to beare the assault and force of their enemies weapons In a word it is true that the Chaldees were more skilfull then other nations in this kinde of warlike furniture here mentioned by our prophet And then is euery nation most chiefly feared when as he fighteth with those weapons wherein he excelleth aboue others as the French in horsemanship the Heluetian in footemanship the English with the bowe the Scot in skirmishing These warlike chariots therefore of the Chaldees shall be
Nobles of the Assyrians namely their whole families shall the sworde consume and waste Therfore the sonnes of the king and of his nobles shal be slaine and killed with the sworde by the enemies lest any afterwards might thinke of the recouering of their kingdome againe So likewise doth God threaten him by his Prophet Isai cap 31. ver 1. Then shall Asshur fall by the sworde not of man neither shall the sworde of man deuour him and he shall flee from the sworde and his young men shall faynt And he shall goe for feare to his towre and his Princes shall be afaide of the standard sayth the Lord whose fire is in Zion and his furnace in Ierusalem The voyce of the messengers of Niniueh shall no more be heard to wit of his Ambassadors and presidents whom the kings of Assyria did send into the prouinces to gouerne them and to execute the commandements of their Kings This is as much as if GOD should say the dignitie of the Empire shall bee taken away from thee thou shalt now obey thy selfe and no longer haue rule ouer others And thus much contayneth the second part of this verse 3. The cause of this punishmēt The third parte doth most briefly containe the cause of this punishment namely because all this whole Empire all these riches of the Assyrians are nothing but a pray spoyle and robberie and are not goods lawfully gotten And this pray God wil haue to be cut away and taken from the theefe and the theefe himselfe to bee punished as appeareth Isai cap. 33. vers 1. which place hath been cited but immediately before in the exposition of the twelfth verse towardes the ende And this is the third parte of this verse CAP. 3. Vers 1. O bloody citie it is all full of lies and robberie the praye departeth not The last sermō of Nahum confirming the former iudgments of God and shewing causes of the same THe last or third sermon of the Prophet wherein both the former threatnings of God agaynst the Assyrians are confirmed and also the causes are shewed of so sharpe iudgement of God agaynst them And in this sermon also doth Nachum vse the figures Hypotyposis and Prosopopoeria What these figures are see Amos cap 8. ver 12. Oseas cap. 6. ver 1. to represent the thing to come vnto the eyes and sight of the godly Israelites and that therefore they should the more assuredly beleeue that these things should come to passe how mighty and vnconquerable soeuer the strength of the Assyrians and their Empire might seeme at that time for to be But this verse hath two partes First the threatning of an horrible or very fearefull punishment against the Niniuites Two parts of this verse And the same is sufficiently signified cuē by this one particle woe in hebrue Gol in Latine Vae in Greeke ouai as may appeare almost by infinite places of the holy Scriptures 1. The threatning ef a fearfull punishmēt For whatsoeuer in the punishment of men is wont to be seene horrible to be feared hard sharpe and heauy with the like is all contayned and noted in this one worde Woe The second parte of this verse declareth two causes why the Niniuites are thus punished 2. Two causes of this punishmēt there shall other causes follow afterwardes The causes are the Cruelty of the Niniuites and their Couetousnes Their cruelty and the same most barbarous is noted in these wordes The citie of bloods or the bloodie citie For by this meanes is shewed that not onely one or twaine 1. Cruelty but all the Niniuites indifferently and one with another were delighted and inured with blood slaughter murthers that this course of liuing and dealing was continued a long season among them without any punishment The which is a thing common vsual among proud nations and conquerours of the world such as were the Niniuites and afterwards the Romanes to reioyce in blood To be short great Empires were neuer founded at the first nor established afterward without great cruelty and shedding of blood of other peoples 2. Couetousnes Moreouer the notorious couetousnes also of this people is declared in these wordes It is wholly made and full of that which is torne away or robbery and lying nay they neuer cease from stealing albeit that they be most wealthy and full of riches and goods For the Assyrians had stolen all from other nations wherefore the Assyrians when as they ouercame other nations did not onely robbe them but also by their presidents of prouinces by their tributes laide vpon them and by such other occasions daylie spoyled and flawed them whom they had once ouercomen The which thing was practized also afterwards by the Romanes Further Lying helpeth forward their Couetousnes for they which haue a purpose to spoyle one vnder some honest pretence and not by open violence deale by suttleties and deceits Now that which is torne away and robberie are two kindes of taking away of other mens goods Vnderstand by that which is torne away when as some part onely is taken away because the whole could not bee gotten Robberie is when as the whole goods of another is stolen away and haled into our hands by vniust meanes Vers 2. The noyse of a whippe and the noyse of the mouing of the wheeles and the beating of the horses and the leaping of the chariots A confirmatiō of the punishment threatned before THe confirmation of the punishment threatned before taken from the maner after which the Assyrians shall be punished For it shall be done by the Chaldees the which shall breake in vpon the Niniuites with their chariots horsemen the which the Niniuites shall not withstand And this force and power of the chariots and horsemen of the Chaldees is liuely by the figure Hypotyposis represented What the figure Hypotyposis is see Amos cap. 8. ver 12. as it were vnto the view sight That the Assyrians because of their wealth and strength of warre should not think these things to bee vaine or the godly doubt of the issue and falling out of the matter whom God would comfort in this place by threatning the destruction of the enemies which afflicted or troubled them Therfore both their whippes wherewith they shall rule their horses of their chariots shall make a noyse and feare the Assyrians and the wheeles of their chariots shal be moued with such a force and violence that nothing can stand against them The horses themselues shall stampe with their feete the which is a token of couragious and warlike horses and lastly The chariots drawne by the horses shall leape and breake all things And these things are in such sort set forth as if the enemies were euen now at the gates and hard at the heeles of the Assyrians Vers 3. The horseman lifteth vp both the bright sword and the glittering speare and a multitude is slaine and the dead bodies are
was For the second these publike prayers were to bee made by the Priests as namely the publike ministers of GOD in the Temple For this belongeth vnto them by the right of their office peculiarly committed vnto them by God like as it doth also at this day appertaine vnto the ministers of the word of GOD or the pastors of the Church Furthermore albeit in this place the priests are expresly named who were to conceiue the praiers because this whole congregation is described in such sorte as it ought to be at Ierusalem yet might other Leuites also which were not Priests in other cities and Synagogues of Iudah conceiue prayers for the people in the solemne dayes of fast For the selfe same simple Leuites that is such as were Leuites onely and not Priests not onely might but also in regard of their office ought publikely to expound the word of God it selfe vnto the which the prayers are adioyned as certain hangbies or additions and partes of the same Wherefore it is not the part of euery one to speak publikely in the Church and to pray and minister the sacraments but it belongeth vnto the Church officers For 1. Cor. 14. ver 34. Paul will haue women to keepe silence in the Churches And 1. Tim. 2. ver 1. He willeth that supplications prayers intercessions and giuing of thanks be made for all men 3. The priests must pray in an earnest feeling of their owne sins and also of the sins of the people Thirdly it is here also shewed what manner of prayers these both publike and also extraordinarie prayers ought to be namely first that the Priests in an earnest feeling both of their owne sinnes and also of the sinnes of the people should crie and call vnto God being now manifestly angry with his Church Secondly that in summe and effect they pray in such sort that they aske mercie and pardon of their sinnes at the true God for his onely meere grace couenant and glorie sake The word Spare or be fauourable 2. They must pray for pardon mercie A double foundation of their prayer sheweth that pardon must be begged of God for the people The foundation whereupon being grounded the Priests the people ought to be in hope of this pardon is twofold First the glory of GOD the which shal vtterly be contemned or despised and scorned at among the heathen and vnbeleeuing people 1. The glory of God If they may once see this people of his the which is his peculiar people and heritage to be ouer throwen For the heathen wil accuse the true God of weaknes and of lying as if he were such a one as is not able to defend those that are his And this is the ground of Moses his prayer vnto God also Exod. 32. vers 12. to spare his people that had grieuously offended by worshipping the golden calfe lest the Egyptians should speake and say He hath brought them out maliciously for to slay them in the mountaines and to consume them from the earth The second foundation of these prayers 2. The couenant or onely meere grace of God is the couenant or meere and onely grace of GOD whereby he chose the Iewes for his owne peculiar people in regard of his couenant made with Abraham Wherefore he promised that he would also be their defender and patron Therefore God in our prayers is to bee prayed vnto for this selfe same thing namely that hee will defend those that are his Vers 18. Then will the Lord be iealous ouer his land and spare his people A comfort for the truely penitent of the which there is a double grouÌ„d THere followeth a comfort wherewith not euery one indeede in this people but only those which shall turne and repent truely among them are lifted vp or comforted and vnto them are sette forth the helpe of God and most large and excellent promises But of this comfort there is also a double foundation or assurance lest they might thinke it to be vaine or false 1. The nature of God The first to wit the nature of God himself or a generall reason the which is taken from the propertie and as it were the office of God him selfe The second the expresse promise 2. The promise of God band and couenant of God And both these foundations doth the Prophet shew and set forth in this and the verse following 1. The generall nature of God And first of all in this place that which is taken from the generall reason or consideration of the nature and office of God For this is the generall nature of God to be indeed generally mercifull one that loueth his owne work bounteous vnto all For as it is Mat. 5. vers 45. Hee maketh his sunne to arise on the euill and the good and sendeth rayne on the iust and vniust And as it is Psal 145. vers 9. The Lord is good to all and his mercies are ouer all his workes but especially he is doing good vnto his church fauourable vnto it and burning with emulation or ielousie towards it And therefore Psal 145. vers 18. when the Psalmist had sayde The Lord is neere to all that call vpon him he addeth yea to all thâ—â— call vpon him in trueth And Zach. 8. ver 2. the Lord sayth I was iealous for Zion with great iealousie and I was iealous for her wâ—th great wrath For the church is the peculiar inheritance of GOD his purchased people whom God will defend cherish and gently intreate of dutie and by reason of the mutuall debt band and relation the which is betweene the Lord or owner and the thing or goods of the Lord and owners So 2. Tit. ver 14. Christ is sayd to haue purged vs to be a peculiar people vnto himselfe And 1. Pet cap. 2 ver 9. The faithfull are called a chosen generation a royall priesthood an holie nation a peculiar people And God will neuer forsake his inheritance as Dauid teacheth Psal 94. ver 14. saying Surely the Lord will not faile his people neither will he forsake his inheritance Wherefore this is a great and an assured foundation of the comforting of the Church which is the people the land and inheritance of God to wit the generall affection or loue of God towards all his works and his especiall and peculiar affection towards those of his whom he hath chosen for whom he is iealous vnto whom he is alwaies fauourable gentle and mercifull vnto their sinnes Vers 19. Yea the Lord will answer and say vnto his people Behold I will send you corne and wine and oyle and you shall be satisfied therewith and I will no more make you a reproch among the heathen 2. The second foundation of the former coÌ„fort to wit the peculiar promise of God THe second foundation of this comfort to wit the peculiar and especiall promise of God yea after that he had threatned those his former iudgements concerning his gentlenes and
in other ages was not opened tiles conuerted vnto Christ and that here also is taken away difference of vncircumcision and of circumcision because without all doubt he speaketh of the Kingdome of Christ where there is now no such difference For as Paul witnesseth Galat. 6. ver 15. In Christ Iesus neither circumcision auaileth any thing nor vncircumcision but a new creature Vers 30. And I will shew wonders in the heauens and in the earth blood and fire and pillars of smoke A continuing of the comfort of the godly by setting downe an historie of such things as should fall out euen vnto the end of the world It was very requisite that the Church should be instructed in the state of the world to come A Continuing of the comfort by the order and historie of things to come the which is in this place briefely made vntill the last day of the Lord commeth And there is shewed what the Church of God and euery one of the godly ought to doe in the meane season vpon what foundation to rest and where to seeke their deliuerance and saluation to the end that this historie should not rather trouble them then comfort them Wherefore this verse with that which followeth containeth but most briefely what shall bee the state of this world after those giftes giuen vnto men by God For in as much as the Church must needes haue her being in this world she was also to be put in minde of the state of this world which was to come that she should not therefore be dismayed when as there should be and were to come so many and great alterations and changes of thinges so fearefull miseries ouethrowings of kingdomes ciuill warres of nations within themselues And this place is plainely expounded by Christ Mat. 24. ver 6. when as he sheweth his disciples also what should bee the state and condition of the world before the end thereof saying Ye shall heare of warres and rumors of warres see that ye be not troubled for all these things must come to passe but the end is not yet For nation shall rise against nation and realme against realme and there shall be pectilence and famin and earthquakes in diuers places And ver 29. And immediatlie after the tribulations of those dayes shall the Sunne be darkened and the Moone shall not giue her light and the Starres shall fall from Heauen and the powers of heauen shall be shaken So Zach. 14. ver 13. But in that day a great tumult of the Lord shal be among them and euery one shall take the hand of his neighbour and his hand shall rise vp against the hand of his neighbour See further concerning these matters Reuelat. cap. 6. cap. 7. c. Briefelie in this place of Ioel there is Mâ—taphoricallie described an historie of things to come after Chrâ—â—â— his being shewed vnto the world the which is horrible and fearefull I confesse yet most iust because of the Gospell of Christ despised and refused by the world and also because of the persecuting of the same with sundrie persecutions by the Kings of this world Further this whole description is Metaphorical What the figure Metaphora is see Amos cap. 4. ver 12. by the recitall of those things the which are wont to make men most afrayd that the iudgements of God may be vnderstood to bee the greater agaynst the world for as much as the world persecuteth or despiseth Christ Therefore there shall be feare in euery place whither so euer men doe turne their eyes either in heauen or in earth For so doth the world deserue when as it casteth aside the trueth of God Then also the outward sight and as it were the face of things the which shall then be done and seene shall appeare most fearfull dreadfull and afraying all men For it shall be such as if men euery where in all places did behold and see bloud fire and darknes set and cast before their eyes And by this kind of speaking no man doubteth soule discomfitures cruell plagues and wonders that is signes and tokens altogether fearefull and testifying or witnessing the wrath and anger of God to be signified and vnderstood Vers 31. The Sunne shall be turned into darknes and the Moone into bloud before the great and terrible day of the Lord come The miserie of those daies amplified in regard AN amplification of the said miserie taken both from the persons themselues the which shall then be afflicted or troubled punished and also from the length of time The persons which shall be afflicted are in this place no doubt signified that they shall be of great place and authoritie 1. Of the persons afflicted For the Prophet noteth them vnder the name of the Sunne the Moone as Gen. 37. ver 9. by the Sunne and the Moone and the eleuen Starres in the dreame of Ioseph were vnderstood his father and mother and eleuen brethren Therfore like as the Sunne and the Moone are in comparison of the other Starres in heauen so are these great personages in respect of other men on the land and earth who notwithstanding shall themselues also be most hardly afflicted Thus perished and ran to ruine the Romane Empire for despising the name of God and persecuting the Gospell of Christ Thus also at this day doe most flourishing kingdomes and Kings and Common wealths perish for the same cause 2. Of the length and continuaÌ„ce of time The length of time also is added These things shall endure and continue in the world both before and also vntill that same greâ—â— and fearfull day of the Lord shall come that is that same last day of the world where Christ shall appeare in iudgement as Christ telleth his Disciples Matth. 24. ver 34. saying Verely I say vnto you thiâ— generation shall not passe till all these things be done For the Church of God hath oftentimes Halcyon dayes in this world that is rest and quiet for a season but neuer true and continuall peace no not for anie long time neither which thing is signified Apoc. 8. ver 1. when Iohn sayth that at the opening of the seuenth seale there was silence in heauen about halfe an houre And cap. 12. ver 1. by the vision of the woman clothed with the Sunne and the Moone vnder her feet c. And Micheas cap. 4. ver 4. hauing before spoken of the kingdome of Christ and felicitie of his Church sheweth that the same shall not bee without her rest and peace sometime when he sayth that they shall sit euery man vnder his vine and vnder his figge tree and none shall make them afrayd Vers 32. But whosoeuer shall call vpon the name of the Lord shall be saued for in mount Zion and in Ierusalem shall be deliuerance 〈◊〉 the Lord hath sayd and in the remnant whom the Lord shall call An adomonitioÌ„ for the godlie AN admonition For the Prophet admonisheth or warneth what is to bee
no longer as then he did namelie in the time of Ioel but afterward God will sit on his throne as a iudge to condemne them In this consideration that the Lord will one daye iudge the cause of his against their enimies Dauid doth both coÌ„fort himself also prayeth vnto God often in the Pâ—almes to performe the same as Psal 7. ver 7.8 So shall the congregation of the people compasse thee about for their sakes therefore returne on hie And Psalm 10. ver 12. Arise O Lord God lyft vp thine hand forget not the poore c. Let this therefore comfort the true Church of God at this day also especiallie that in Flaunders which is most miserablie afflicted Vers 13. Put in your siethes for the haruest is ripe come get yee downe for the wine presse is full yea the wine presses ran ouer for their wickednes is great A Making of the former matter more plaine For he sheweth both how and after what manner Two partes of this verse or with what signe GOD wilrayse vp those Nations and also whie he doth defer it or putteth it off for a time The signe is set foorth metaphorically 1 With what signe God will rayse vp the Nations taking a similitude from the sieth of the mowers as it is also Apoca. 14. vers 15.16 where the Angel crying alowd to him that sate on the cloude sayth Thrust in thy sickle and reape for the time is come to reape for the haruest of the earth is ripe 2 Why he defâ—rreth And he that sate on the Cloude thrust in his sickle on the earth and the earth was reaped God then sendeth his sieth and giueth a signe the which being giuen all the Nations of the world are stirred vp to execute the iudgementes of God This signe is perceiued of vs by the euent or falling out of the matter afterward and after the deed done as they call it that is after that we see nations thus gathered together Confer this place with that of Mat. cap. 13. ver 39. where a like similitude is vsed The cause why God deferreth it is his merciful iustice for he waiteth patiently for sinners for a time that either they should repeÌ„t or els fil vp the measure of their sins coÌ„sequently that the most righteous iudgement of God may then appeare that is worthelie bestirred vp against such so stubborne sinners for the obstinate or stifnecked vngodlie ones appeare like vnto the haruest that is to be cut down their wickednes in the end is so great that like vnto a most full wine presse it doth run ouer into the streets that is may be seene openlie and must of necessitie be punished So Gen. 15. ver 16. God sheweth vnto Abraham that the wickednes of the Amorites was not yet full GOD therefore doth iustly deferre or put off and delay his iudgements Vers 14. O multitude O multitude come into the valley of thresshing for the day of the Lorde is neere in the valley of thresshing A confirmatioÌ„ of the former iudgement agaynst the enemies of the church ANother coÌ„firmation of the former iudgment threatned against the enemies of the church ver 9. taken from their great ouerthrow that is from the effect the which in the end shall appeare fearefull For there shall lie heapes of them that are slaine that is their dead bodies shall lie euery where so great a slaughter murther and ouerthrow doubtles shall there bee of them And these things shall be done in the valley of cutting off or of thresshing the which is now so called of the effect like as before it was called the valley of Iehosaphat Where the val ley of Iehoshaphatis of the iudgement which God will vse there But this is no one certaine place in the land of Iudah but euery countrey where God doth thus ouerthrow and cast down his enemies when he hath cut them off or thresshed them is thus called the valley of cutting off or of threshing Finally whersoeuer the day of the Lord that is the time of his iudgement against the wicked approcheth there by and by is prepared this valley of cutting off or of thresshing and of Iehosaphat where God doth punish and cutte off the wicked with a foule slaughter and ouerthrow Vers 15. The sunne and moone shall be darkened and the starres shall withdraw their light The first amplification of thie feareful ouerthrow THe first amplification of this euent and fearfull ouerthrow by the adioynts For then the sunne and the moone shall loose their brightnes also the starres shall withdraw their light that is all the powers of the world the kings all highnesses against GOD shall be throwen downe and the state of this world shall bee horrible and full of feare and terror What is ment by the sunne moone stars loosiug their light and brightnes This afterwards came to passe in the world oftentimes and shall also come to passe vnto the ende of the world For both when God punished the Iewes for the crucifiyng of Christ and the worlde for the Idolatries of the former time vnder the Emperours of Rome Otho Vitellius Vespasian and also the contempt or despising of his name afterward in the East Thracia and Grecia by the Saracens Turkes and Mahometists doubtles many Kings and Princes perished and the sunnes of the worlde and the moones and many starres lost their light that is Kings and Queenes and great States perished See before cap. 2. ver 13. Vers 16. The Lord also shall roare out of Zion and vtter his voice from Ierusalem and the heauens and the earth shall shake but the Lord will bee the hope of his people and the strength of the children of Israel Another amplificatioÌ„ of the former destruction ANother amplification of the sayd destruction and ouerthrowe of the enemies of the church taken also from the adioynts but diuers from the verse before going namely from the wrath of God against those his enemies and the same most hot and fierce such as is that of a Lyon roaring for his pray For then shall that voyce of God being angry and pursuing them strike an exceeding great feare into the vngodly So is God his comming against his enemies full of feare and terrour described Psal 18. ver 8 9 13. Smoke went out at his nostrels a consuming fire out of his mouth coles were kindled thereat He bowed the heauens also and came downe and darkenes was vnder his feete The Lord also thundred in the heauen and the highest gaue his voyce haylestones and coles of fire So is Ieremie willed to describe God to the terrifiyng of all the inhabitants of the earth cap. 25. vers 30. Therefore Prophesie thou against them saith God all those words and say vnto them The Lord shall roare from aboue and thrust out his voyce from his holy habitation he shal roare vpon his habitation and crie aloude as they that presse the grapes against
all the inhabitants of the earth And there shall be so great trembling of all things hereupon that both the heauen and the earth it selfe shall bee moued But the Lord Iehouah will be therefuge and strength vnto his people A comfort for the churah This is a comfort vnto the Church the which is opposed or set against the former threatnings against the enemies thereof that the godly may vnderstand that they in the so great destruction and miserie of the vngodly shall bee safe and sound notwithstanding nay vntouched when as God shall in such sorte thunder and lighten from heauen and when as the heauen and earth it selfe shall tremble The reason is added because then God shall be the hope or refuge The reason of the same comfort and strength of his church the which he calleth both his people and also the sonnes of Israel The sonnes of Israel are all the godly because of their fayth common vnto them with Israel They are also the people of God because of the peculiar couenant of God made with them Hereby appeareth howe exceeding great the force and power of the fayth of the godly is as which namely being grounded vpon the promises of God by Christ is not shaken no not in the midst of the terror or feare of the whole world For this faith is our victory against the world and the diuel and hel Mat. 16. and 1. Iohn 5. Vers 17 So shall know that I am the Lord your GOD dwelling in Zion mine holy Mountayne then shall Ierusalem bee holy and there shall no straungers goe thorowe her any more THe conclusion that God will be the protector or defendor of those that are his The conclusion and therefore that he will dwel among them or in the middle of them and that he will then purge or cleanse his church and establish it euen against all the vngodly and strangers Finally by so manifest signes and tokens that all the godly may easily acknowledge it This is the summe of this pillar and most great sure foundation of our saluation the which is grounded and standeth wholly vpon the meere and only grace of GOD. And there are two things here to be noted the one a manifolde testimony or witnes of God toward those that are his Two things to be noted The other the acknowledging and obseruation of the same 1. A manifold testimony of God toward his the which must be done of vs that we may be thankfull vnto God For it is a shame to shut our eyes at the manifest testimonies of the mercie of God toward vs 2. The acknowledging of the same by the godly and that which the sense it selfe of our bodie and experience may teach vs nay doth teach vs yet neither to obserue not note the same in our minde vnto the glory of God and setting forth of his mercy toward vs but after the manner of those that play winking to passe ouer the same with blind eyes or seeing them not to haue any care or keepe of them The which doubtles is a notorious vnthankfulnes and treachery of men toward God This vnthankfulnes doth Dauid cast in the teeth of the Israelites Psal 1â—6 ver 7 8 c. saying Our fathers vnderstoode not thy wonders in Egypt neither remembred they the multitude of thy mercies but rebelled at the sea euen at the red sea Neuertheles he saued them for his names sake that he might make his power to be knowen c. A fourefold testimonie of God toward those that are his Now the testimonie or witnes of God his especiall fauour toward those that are his is here reckoned vp to be fourefolde The first that he which is the most high and only and true and eternall and almighty God or Iehouah is peculiarly their GOD and not onely in such sorte as he is the God of other men also 1. God is the God of his church after a peculiar and especiall maner This do the faithfull acknowledge Psal 105. v. 7. when as they say He is the Lord our God his iudgements are through all the earth And more plainely yet doth Dauid expresse the same Psalm 147. ver 19.20 in these words He sheweth his word vnto Iaacob his statutes and his iudgements vnto Israel He hath not dealt so with euerie nation neither haue they knowen his iudgements The second testimonie is that the same God dwelleth in the midst of them the which dwelling in regarde of that time he calleth 2. God dwelleth in the midst of his church To dwell in Sion his holy mountaine For so is the church allegorically or mystically and figuratiuely defined namely that it is said to be that same holy mountaine in the which God dwelleth Psal 24. Psal 68. ver 16. As for this mountain God delighteth to dwel in it yea the Lord will dwell in it for euer And GGD dwelleth in his church after a peculiar and especiall maner because of those Sacraments of his presence the which he hath giuen peculiarly vnto it as is the preaching of the pure and heauenly doctrine the administration of the sacraments and the manifest powring out of diuine graces vpon it This is the second signe of the fauour of God towards those which are his The third 3. God doth santifie his church that he maketh the same his church holy and doth daylie sanctifie it to wit through forgiuenes of sinnes and regeneration or newe birth the which doth daylie mortifie or kill in vs the kingdome of sinne The fourth testimonie is that strangers that is those that are without or Infidels 4. He doth defend it against the violence of straÌ„gers or Infidels and his enemies tread it not vnder their feete at their pleasure but hee keepeth or driueth them away from it whilest he doth defend it agaynst their force and violence Vers 18 And in that day shall the mountaines drop downe newe wine and the hilles shall flow with milke and all the riuers of Iudah shall runne with waters and a fountaine shall come foorth of the house of the Lorde and shall water the valley of Shittim An amplification of this comfort by the effects thereof AN amplification of this comfort fauour taken froÌ„ the marueilous and wonderful effects of the same both toward the church and also toward the enemies thereof Toward the church for that it shall then abound with all kinde of good things when as GOD shall manifestly shew himselfe vnto it and doth shew himselfe But these good things and giftes of all sortes by reason of the infancie of that people at that time and of things wherwithal they were acquainted are set forth vnder the name of things or earthly blessings as of Must or new wine Milke water springing forth of the house of God dayly watering it as a valley planted and ful of most choice dainty Cedars Psal 92. Yet God then gaue vnto his true church and now also
dust the other from doung he doth here threatē that nothing can be more despised thē these nothing more vile nothing finally more base then they A threefold answer of the prophet vnto their obiection And the answere of the Prophet in this verse vnto the vaine boasting of obstinate or stubborne men and such as despise the iudgements of GGD is three folde First that God himselfe who can be resisted or withstood by no force wil be the autor of this their affliction or trouble Secondly 1. God shall be against them that these rebellious persons shall wander vp and downe hither and thither like vnto blinde men and such as are voyde of all counsell 2 They shall bee voyd of all counsel so that in this their distressed estate they shall not know what counsel to take for themselues Thirdly that the cause of their punishment is such that God ought not to ouerpasse it namely 3 God cannot ouer passe the cause of their punishment for that these men haue sinned obstinately against the liuing God himselfe and which is the reuenger of all wickednes Wherefore albeit they boast of their stocke that is of the blood and seed or flesh of Abraham for that they are the blood of Abraham and for this cause doe daintily and tenderly with great carefulnes make much of their flesh yet shall their blood be powred and sprinkled on the ground like vnto the dust of none accoum and their flesh shall be cast forthe as most filthy and stinking doung Vers 18. Neither their siluer nor their golde shall bee able to deliuer them in the day of the Lords wrath but the whole land shal be deueured by the fire of his iealousie for he shall make euen a speedie riddance of all them that dwell in the land He taketh away the help which they thoght to haue by their riches FVrthermore because they reposed ayde in those their riches and great wealth for money is the sinewes and strength of warre to hire souldiers this selfesame also doth the Prophet take away from them both by comparing the strength of man and earthly helpe with the power of God yea and of GOD being angry and powring out his whole force agaynst a man and also by laying before their view the fearefull punishment and ouerthrowe which was to come the which like vnto a fire should consume and waste not onely that one citie but also the very whole countrey of the Iewes together with the inhabitants themselues CAP. 2. Vers 1. Gather your selues euen gather you O nation not worthy to be beloued An exhortatiō vnto earnest repentance AN exhortation vnto earnest repentance and amendment of their former life to the end they may escape al the former euils For those whom God chideth except the fault be in themselues he meaneth to saue August Let men change their deedes and I sayth the Lord will change my threatnings And this exhortation is often repeated in this chapter to the end that those which remayned obstinate and stubborne might bee made vnexcuseable And first of all it is repeated in this verse for the vehement affection or desire both of God and also of the Prophet to saue the Iewes And for this cause is the word Gatherye repeated And the cause is added Why the Iewes ought to think earnestly on repentance why the Iewes ought now to think earnestly on this admonition vnto repentance for that they are in such a case that as they now are and after the maner that they now liue and behaue themselues they doe vtterly displease God and are not to be loued that is to say such as God cannot loue Neither doth one or two of them liue thus wickedly but the whole nation generally By how much the mercy of God appeareth to be the greater who is very carefull to saue those whom hee nowe might worthily destroy Further there is here expressed and set downe the first part of true repentance to wit the examining of a man his owne selfe and the ripping vp of his former life to condemne and amend the same So Iohn the Baptist also beginneth with this part Mat. 3. v. 6 7. where he sayth And they were baptized of him in Iordan confessing their sinnes c. Vers 2. Before the decree come forth and ye be as chaffe that passeth in a day and before the fierce wrath of the Lorde come vpon you and before the daie of the Lordes anger come vpon you He vrgeth thē vnto repentāce taking occasion vpon the circumstance of time HE vrgeth them by the circumstance of time by the which hee sheweth that their repentance shall yet now bee in season the which afterward yea and that in short time shal be altogether too late vnprofitable and vnseasonable or out of time For that same decreed day shall come most speedily like vnto chaffe and stubble tossed with the winde the which both quickly and on a sodaine flieth away as hath been sayd before cap. 1. vers 14. For the Prophet vseth a similitude taken from chaffe and stubble because that in the verse going before he had vsed a verb of the same significatiō namely deriued of stubble Raschasch Therfore while as there is yet time giuen vnto repentance we must make haste vnto it For it is then too late when as the Lord now hath put his hand vnto the execution of his iudgments and his threatnings are now no longer menaces and threatnings onely but a decreed and already passed sentence vpon vs. And to the end that God of his loue which he beareth toward vs may the rather moue and stirre men vp by his prophet he vseth also not an idle heaping vp and repetition of wordes but to the end the horror or fearfulnes of that time wherein God cortecteth may be expressed and sot downe he sheweth by this sentence as it were loose and not knitte together with copulatiue coniunctions and by the repeating of these words before it come the which kind of speech doth the more generally and certainly moue vs that there is an appoynted and set time to repentance in due season Vers 3. Seeke ye the Lord all the meeke of the earth which haue wrought his iudgement seeke righteousnes seeke lowlines if so bee that yee may bee hidde in the day of the Lordes wrath A repetition of the same in effect the which was said in the first verse of this chapter SEcondly for the great affection and loue which he hath to saue them especially the faythfull for these also by reason of their sins were worthily wrapped and intangled in the same iudgement of God with others he repeateth the same thing which he had sayd in the first verse of this chapter Wherefore the word seeke yee is so often repeated He therefore by a note of separation marketh out the true godly from the contemners or despisers of God For this exhortation vnto repentance was to take place
any creature which is not manifest in his sight as it is Hebr. 4. ver 13. but all things are naked and open vnto his eyes with whom we haue to doe And these things by an Anthropopatheia are spokē of God Anthropopatheia what it is see Mich. cap. 7. ver 8. attributing vnto him the properties and qualities of men who of himselfe needeth no messengers but as it is Psal 113. ver 6. abaseth himselfe to behold things in the heauen and in the earth Ver. 11. And they answered the Angell of the Lord that stoode among the mirre trees and said we haue gone thorow the world and behold all the world sitteth still and is at rest The quiet state of the whole earth the church onely excepted HEre is described or set foorth what was the state of the whole world at that time to wit calme and quiet and at rest excepting the church alone the which in the middest of the peace of al the whole earth and of all nations is notwithstanding sundrie waies tossed with stormes and troubles Wherefore this place is a preparation vnto the verse following to the ende that the complaint of the Church or of the Angell the head of the Church may appeare to be the more iust Vers 12. Then the Angell of the Lord answered and said O Lord of hosts The complaint of the Angel hauing three things to be noted how long wilt thou be vnmercifull vnto Ierusalem and to the cities of Iudah with whom thou hast been displeased now these threescore and ten yeares 1. Who complaineth THe complaint of the Angell that is of Christ by the which the things which before were spoken of the generall prouidence of God and his care ouer this world are now peculiarlie applied vnto the Church 2. For what he complaineth And in this complaint there are three things to be noted First who complayneth Secondly for what he complaineth 3. Of what he complaineth Thirdly of what he complaineth He complaineth which is the Angel who is peculiarly called The Angel of Iehouah or of the Lord in this place not for that this Iehouah had no other Angels also but because this Angel aboue the rest and by a certaine excellencie was such a one For this is Christ who is called the Angel of the great counsel This selfsame is he which among the mirre trees did sit vpon the horse And truely this agreeth vnto Christ very wel who is our mediatour vnto God and that alone to pray intreat his father especially for his Church afflicted for as much as she is his bodie and filling vp 1. Cor. 12. For this is the proper office of the mediatour as we are taught Heb. 9. ver 24. That Christ is entred into heauen to appeare now in the sight of God for vs. Now he prayeth and that most earnestly for his Church that is the Bridegroome for his bride the Lord for his seruant the father for his sonne the owner for his inheritance the which he worthily soroweth to be so wasted and to perish For Christ hath care for that companie of the world onely the which is his church Last of all he complaineth of this also that now the appoynted and set time of the affliction of the church was runne out as Psal 102. ver 13 the godly doe pray Thou wilt arise and haue mercie vpon Zion for the time to haue mercie thereon for the appoynted time is come And this time that hee here speaketh of was 70. yeares as appeareth Ierem. 25. and yet the wasting both of the citie and also of the whole land of the Iewes did still continue in such sort that the church of God did not as yet inioye rest and peace as other people and nations of the world did And so that great wrath of God against the cities of the Iewes seemed as yet not to bee quenched and appeased when as notwithstanding he appeared to be fauourable vnto other nations Iosephus Scaliger Furthermore whereas Iosephus Scaliger libr. 6. Emendat tempor pag. 29. reckoneth these yeares of the captiuitie from the first yeare of Xerxes with his father Darius vnto the fourth yeare of Darius Nothus this his account is such that as yet I cannot agree vnto him in the same The which notwithstanding bee it spoken with the good leaue or vnder the correction of that most singularlie learned and godly man vnto whom all learning and learned men owe much and are greatly beholding Vers 13. And the Lord answered the Angell that talked with me with good words and comfortable words The applying of the former doctrine vnto the church THe applying of the former doctrine of the prouidence of GOD vnto the Church For this answer sheweth that God after a certaine especiall maner is carefull mindfull of the same the which thing appeareth as well by his benefites ordained for the same his Church by God as also by the punishment decreed against the enemies thereof Two things to be noted And here are two things to be noted The one that the prayers of the Angell that is of the Mediator Iesus Christ making intercession and request for vs 1. The prayers of the Angel are heard forthwith of the father are forthwith heard of the father The second what is the minding and thinking of God vpon vs in Christ namely good that is full of happines and comforts not onely that we should inioy the same peace and rest the which other nations doe but also farre more excellent and better Therefore the things which God in Christ hath shewed vnto vs are called good words 2. God mindeth his Church all good in Christ and comfortable because that through him we haue peace with God Psal 85. And as Paul writeth Rom. 5. ver 1.2 Being iustified by faith we haue peace toward God through our Lord Iesus Christ by whom also we haue accesse through faith vnto this grace wherein we stand and reioyce vnder the hope of the glorie of God Vers 14. So the Angell that communed with me sayd vnto me Crie thou and speake Thus sayth the Lord of hostes I am ielous ouer Ierusalem and Zion with a great zeale What the good words spoken of before are toward the church her own selfe A Making more plaine of that which went before For he now sheweth what are those good words of God And first they are the benefits of God prepared toward the Church her selfe to wit that God embraceth her as he did before with great affection and loue and hath not ceased to loue her by reason of her former calamities or miseries 1. God will haue his loue made manifest to his Church First of all then God will haue that his exceeding affection or loue toward those that are his to be made manifest vnto them not priuily but openlie not for fashion sake but earnestly not lightly but with great crying and diligence or earnestnes that they may knowe
it to bee a weightie and great matter 2. God himselfe is the author of things at his commandement vttered by men Secondly that we should be assured that these things are spoken in the person and at the commandement of God himself albeit they be men that speake these things he addeth Thus sayth Iehouah or the Lord. Finally that his affection or loue toward Ierusalem that is to say the Church he describeth to bee very great For hereunto it appertaineth that he calleth it zeale 3. God his loue toward his Church exceeding great or ielousie yea and that great zeale or ielousie and for that he repeateth the same word againe tâ—â— which among the Hebrewes or Hebricians is a signification of 〈◊〉 highest degree Like as therefore the miseries of the Church 〈◊〉 great so also doth God comfort her with great protestation of his loue Vers 15. And am greatly angrie against the careles heathen for I was angrie but a little and they helped forward the affliction 2. What the good words of God are toward his Church in regard of others IN the second place is shewed what are those good words of God towards his Church namely the ouerthrowing or destroying of the enemies of his Church This second benefit therefore is promised vnto the godly and faithfull and doth containe a comfort for them not that the godlie are delighted with this destruction of meÌ„ simplie in it selfe and in that it is a destruction of men but in this consideration namely so farre foorth as they which are destroyed are the enemies of God And this destruction is described and confirmed by the cause going before to wit by the anger of God and the same most exceeding great and vehemeÌ„t or sore against them For the Prophet sayth that God is hot in anger yea and that great and earnest anger against these heathen which haue afflicted the Church of God The anger of God is the cause of the destruction and punishment of men Now the anger of God is both a most certaine messenger and cause also of the destruction and punishment that shall come vpon men against whom God is angrie The Prophet â—ddeth and calleth them quiet or careles heathen both to answer a secret obiection of theirs who complained that they alone were veâ—ed or grieued in the midst of the quiet of the whole world and also to take away from those selfe same heathen their vaine confidence or trust who because they were at that time quiet and at rest did not at all feare that these threatnings should come to passe and did sleepe and snort careleslie in this their peace neuerthelesse sayth the Lord notwithstanding they shall be destroyed and shall grieuously be afflicted or punished like as Isai 14. the like is threatned both to the King of Babel and also vnto the Philistines notwithstanding their securitie or fearing no dangers Last of all the Lord setteth down a reason of this his anger against those heathen that it may appeare both to be iust and also that all the godlie may the more certainly beleeue and bee perswaded that they shall bee punished And this reason is because that all of them were verie cruell against the people of God The reason why God is so angry with the heathen and afflicted or punished them 〈◊〉 a minde not to chastise them but to destroy them Therefore 〈◊〉 heathen executed these iudgements vpon the Church of God 〈◊〉 vnto the will of God For God would haue his people to be corrected and punished but a little and moderatly or with reasonable correction as God himselfe witnesseth of his chastising of his Church Ieremie 30. ver 11. when he sayth For I am with thee to saue thee though I vtterly destroy all the nations where I haue scattered thee yet will I not vtterly destroy thee but I will correct thee by iudgement and not vtterly cut thee off But these heathen purposed and intended plainly and vtterly to destroy and roote them out as God himselfe beareth record of the King of Assyria Isai 10. ver 7. saying But he thinketh not so neither doth his heart esteeme it so but he imagineth to destroy and to cut off not a fewe nations So likewise doth the King of Syria and the King of Israel determin against the King of Iudah Isai 7. ver 6. for there they say Let vs goe vp against Iudah and let vs waken them vp and make a breach therein for vs set a King in the midst thereof euen the sonne of Tabeal And therfore Psal 83. ver 4. the Church complaineth vnto God against such crueltie of her enemies and sayth They haue sayd come and let vs cut them off from being a nation and let the name of Israel be no were in remembrance But howsoeuer the enemies lay their platforme this promise of God towards those that are his remaineth vnremoueable My mercie will I not take from them for euer Psal 89. Vers 16. Therefore thus sayth the Lord I will returne vnto Ierusalem with tender mercie mine house shall be builded in it sayth the Lord of hosts and a line shall be stretched vpon Ierusalem THe third exposition and shewing what is ment by those good words The third exposition shewing what is ment by good words the which containeth two most large promises the one of the building againe of the Temple of God the other of the repayring of the citie Ierusalem And God addeth a reason of al these to wit his only mercie and the same also free for the which he hath had regard vnto Sion and will helpe his Church For God his returning is to shewe himselfe fauourable vnto vs. Vers 17. Crye yet and speake thus sayth the Lord of host my cities shall yet be broken with plentie the Lord shall yet comfort Zion and shall yet chuse Ierusalem The fourth exposition of the good words of God THe fourth exposition of the good words of God contâ—iniâ—◠〈◊〉 like maner two promises One of the rest of the cities of 〈◊〉 also not only to be builded but to be most full of people 〈…〉 of the plentie and store of good things of all sorts The other that these promises of God shall be ratified or established and perpetuall They shall be established because he that same God of hosts and most mightie doth command this selfe same thing openly to be affirmed and with great earnestnes and certaintie They shall bee perpetuall because God hath yet chosen Sion and doth yet comfort her least the election and fauour of God toward her by reason of the former miseries might seeme to haue ceased and to be broken off Nicham Bachar verbes of the present tense signifying the coÌ„tinuance of God his fauour as the feeling of the flesh wrongfully iudgeth in affliction or trouble For God vseth two words the which doe plainâ—e signifie that the course of God his fauour and good will shal be continued because of the present tense or
place Sanctuarie or holie place I do referre vnto the Temple that the Iewes might vnderstand that they had the like testimonies or witnesses of the fauour presence and defence of God as their fathers had of old For they sayd that God did meete them out of his Sanctuarie that is his Temple when as they signified that he was louing and fauourable vnto them Psal 20.1 King 8. CAP. 3. Vers 1. And he shewed me Iehoshua the hie Priest standing before the Angel of the Lord and Satan stood at his right hand to resist him Particular promises for the building of the Church AFter the generall promises the which doe generally shew that the Church shall be renued and restored now God declareth and openeth vnto the Iewes other particular promises the which also doe appertaine vnto the same end that the generall did For they be not only a confirmation of the former but also the accomplishment and fulfilling of the same to wit that the godly might vnderstand that God would fully restore his Church and omit or let passe none of those things the which are necessarie for the whole and full establishing of so great a benefit The restoring and renuing of the priesthood First therefore he promiseth the restoring of the Priesthood or priests office both in the order and also in the glorie and finally in the succession continuance of the same and this he doth in this whole chapter And after this method and order doth God declare that his promise coÌ„cerning the Priesthood that he sheweth both the cause of the same casting off of the Priests ministerie or office and also doth represent or lay open vnto the view how great this casting off of it is For by this meanes his grace and power in restoring this Priesthood afterward is the more cleerely knowne and appeareth least that this so great a worke of God might bee thought to bee but a common benefit and easie to be brought to passe and done And all this is shewed by a vision vnto the Prophet and not opened vnto him only in words that this promise may the more certainly bee knowne to be of God and that by this meanes the auditors or hearers them selues together with the Prophet might bee the more moued as namely seeing and noting euidently in the same the testimonies or witnesses of God his maiestie And first of all the cause is rehearsed The cause of the so long staying of the restoring of the priesthood the which was a let before vnto so great a benefit of God and the which did so greatly depresse or keepe downe that holie office of the priestly order and that is Satan or the diuell egging God on continually to take vengeance on their sinnes For it is he that accuseth vs before God as it is witnessed Reuelat. 12. ver 10. in these words Then I heard a loude voyce saying Now is saluation in heauen and strength and the kingdome of our God and the power of his Christ for the accuser of our brethren is cast downe which accused theÌ„ before our God day and night And he it is that will sift vs as Christ telleth Peter and the rest of the Disciples Luk. 22. ver 30.31 saying And the Lord sayd Simon Simon behold Satan hath desired you to winow you as wheate But I haue prayed for thee that thy faith faile not therefore when thou art conuerced strengthen thy brethren And he setteth himselfe both against the whole Church and euery particular member of the same for the defence whereof against Satan and all other enemies by his meanes procured against it there is none sayth the Angel talking with Daniel cap. 10. ver 21. which holdeth with me but Michael your prince that is Christ our Sauiour How hee setteth himselfe against the particular members of the Church appeareth most cleerely in the storie of Iob cap. 1. And Paul witnesseth the same 1. Thess cap. 2. ver 18. where he sayth Therefore wee would haue come vnto you I Paul at the least once or twise but Satan hindered vs. Wherefore by the signification of the word Satan that is our aduersarie his malicious and cruell endeuour against the Church is proued For he is called Satan because he is an aduersarie and enemie vnto the Church The state of the priesthood described in Iosua Secondly the state of the priestly order in the person of Iosua who then was the hie priest and head of that Leuiticall ministerie is here in part described afterward more fully in the third verse And Iosua is sayd to haue stood in the sight of the Angell to wit of that Angel who is both Iehouah and vnto whom the rest ministred or serued and this indeed is Christ that same great messenger of the counsell of God that hereby the Prophet might giue vs to vnderstand that the condition and case of that priestly order although it were then base was knowne vnto God and not without the care of God Vers 2. And the Lord sayd vnto Satan The Lord reproue thee O Satan euen the Lord which hath chosen Ierusalem reproue thee Is not this a brand taken out of the fire The second part of this vision being threefold THe second part of this vision wherein is shewed vnto the Prophet that he afterward might declare it vnto the Church the foundation or ground of all the promises of God which were to come toward the Pastors and Priests 1. The wil of God First the will and election of God Secondly 2. Christ his intercession Christ his intercession or request for the same priesthood Thirdly the conseruation and keeping of the same now opened and begun 3. The conseruation of the priesthood alreadie begun So then God will therefore restore that ministerie or office because that he hath now chosen Ierusalem that is to say his church of his mere or onely grace and hath ordeined and keepeth such things as are necessarie for the establishing maintaining and feeding of the same as is especiallie the ministerie of the Church the which in times past consisted in the order of the Priestes and Leuites and now in the Pastors and ministerie of the church vnder the Gospell Secondly Christ that is the Lord who before also was called the Angell and our mediator vnto Iehouah his father prayeth for the same order or priesthood daylie and with great affection vnto his father and taking vpon him the defence thereof Christ therefore prayeth that Satan and all enemies of this holy ministerie may be reproued and repressed in deed that is may be brideled by the mightie hand of God that they may not bee able to effect or bring to passe that which they enterprise and goe about And the repeating of his prayer against Satan The Lord reproue thee O Satan the Lord reproue thee is a witâ—es of the very great affection or loue of Christ toward such his ministers There is a like speech in the
of God The punishment of their rebellion The rebellion of men being set downe now followeth their punishment that is to say the iudgement of God against them and the same most iust and also most greevous And as against such kinde of men the anger of God goeth before and then followeth the punishment and paine so is both of them in this place orderly described The wrath of God therefore was iustly against so stifnecked disobedience yea and that great wrath the which appeared by the effects that is the punishment which followed And by the proportion of the rebellion it ought to be great that the punishment might be equal and aunswerable vnto the fault Vers 13. Therefore it is come to passe that as he cried and they would not heare so they cried and I would not heare saith the Lord of hostes The description of their punishment THe description of the punishment the which consisteth of three partes whereby the greatnes thereof is shewed that other men and the Iewes themselues might shunne and feare to initate or follow such stubbornes of minde against God 1. The first degree of their punishment The first degree of the punishment is that they were not heard of God no not when they cried vnto God The reason is from the rules of distributiue iustice as they call it and such as punisheth the sins of men the which commaundeth that men should be punished after the same manner after the which they haue offended They would not heare God crying vnto them so likewise were not they heard of God when as they cryed vnto him in their afflictions or troubles So God telleth them of the like punishment in his Prophet Isai cap. 65. ver 12. in these wordes Therefore I will number you to the sword and all you shall bowe downe to the slaughter because I called and ye did not answere I spake and ye heard not but did euill in my sight did chuse that thing which I would not So Psal 18. ver 25.26 Dauid teacheth that God will deale with men according to their behauiour and deseruing with the godly saith he of God thou wilt shew thy selfe godly with the vpright man thou wilt shew thy selfe vpright With the pure thou wilt shew thy selfe pure and with the froward thou wilt shew thy selfe froward Now this is a most grieuous punishment not to bee heard or receiued of God Vers 14. But I scattered them among all the nations whom they knew not thus the land was desolate after them that no man passed through nor returned for they laide the pleasant land wast 2. The second degree of their punishment THe second degree of this punishment they were scattered as it were with a strong whirle-winde and cast out of their natiue soyle among sundrie nations and not all of them carried as banished persons and captiues into some one certaine land and countrie but one into this countrie and another into that with a great and fearefull scattering and renting in peeces of the same bodie and nation Yea and moreouer they were driuen vnto nations vnknowne vnto the Iewes themselues at whose hands they could looke for no humanitie or courteous intertainement as namely vnto whom they were Barbarians 3. The third degree of their punishment and they vnto them The third degree of their punishment for that their very land it selfe did for their sake feele the most grieuous iudgements of God also as lacking inhabitants and her blessing from God that in stead of a pleasant land the which it was before that same land of the Iewes should bee laide wast and become an huge and great wildernes For as it is in the Psal 107. ver 34. God turneth a fruitefull land into barrennes for the wickednes of them that dwell therein CAP. 8. Vers 1. Againe the word of the Lord of hostes came vnto mee saying Two parts of this chapter 1. A confirmation of the former doctrine THis whole chapter conteineth two things Frst it hath a confirmation of the former doctrine touching the true worship and seruice of God to be defined and restored by the true works of godlines and charitie 2. An answer vnto the question moued in the former chapter and not onely by outward ceremonies as appeareth hereafter ver 16.17 Secondly an expresse answer vnto the question propounded in the former chapter vers 〈◊〉 and so forth But touching the beginning of this chapter it is a garnishing or a staying in the further laying out of the matter by the way of matching together of the contraries to wit of the punishment or iudgement of GOD against the forefathers of the Iewes and of the promise alreadie made vnto their posteritie by the free mercie of GOD and not vttered and beslowed vpon them for any righteousnes or desertes of theirs as appeareth hereafter verse 15. And it was requisite that these promises should bee set after these iudgements and punishments of God against the Iewes least they might suppose God to bestil angry with them and consequently might lay aside al hope and minde of building of the temple and repairing of the City of their longer stay in the land of Iudea as is shewed ver 9. For this rehearsing of the promises of God especially so notable and â—uident touching the restoring of Sion yea and of the City it selfe â—nd of the long continuance of them both did very greatly both â—omfort them and also incourage them to go lustily forward with the building Moreouer this verse like a the beginning also of the verse folowing hath a confirmation of the doctrine which â—â—lloweth namely for that the Prophet was coÌ„maunded by God 〈◊〉 and the almighty God to vtter and to promise these thinges 〈◊〉 his name vnto the Iewes that is vnto his church Why this preface of the Prophet is so often repeated Thus saith the Lord of hostes And this preâ—â—ce of the Prophet is often repeated to wit because in so great â—â—ly burly and trouble of thinges in so lamentable destruction of that people and so great power and boldnes of their enemies the which were against that building of the Temple Esdr 4. ver 1 this promise or doctrine was so much the more diligently to be confirmed Ver. 2. Thus saith the Lord of hostes I was ielous for Zion with great ielousy and I was ielous for her with great wrath The chiefe came of all the promises of God towards his church is THe manner order of the Prophet his staying still in the confirmation of the former doctrine For first of all he setteth â—owne the very cause it selfe nay the châ—ese cause of all the promises of God to come and which were to be rehearsed namely the only mercy and good will of God towards them both that these Iewes the posterity of their forefathers should not thinke that they had deserued these things at the hand of Gâ—d with their ceremonies or holines of life
and also that they might vnderstand what was the most certain foundatiō of these promises made vnto them to wit the purpose and will of God which is vnchaungeable So then the most true and chiefe and principall cause nay the onely cause that moueth God to bestow so great benefites vpon them His only bounteousnes and louing good will and vs all that is vpon his church is the very bounteousnes and louing good will of GOD toward those whom he hath wholly chosen For as at the first he chose and loued them for that cause onely so also for the same cause doth he cherish and defend them And this free good will of God towards those that are his is described and set foorth by the adioyntes to wit his Iealousie For as Augustine saith He which loueth the selfe same also is iealous and will haue the thing which is deare vnto him to bee safe without danger and to doe well But that the nature and greatnes of this loue of God toward vs whom hee hath chosen may bee knowne there is added or set downe a difference namely that this ielousie of God is great and earnest And the Prophet dooth describe this ielousie by a worde of like signification to wit of heat or of burning loue For that same sincere or vnfeined and pure loue both of GOD toward vs and also ours toward GOD is an exceeding burning and heat of the heart wherewith wee doe burne and loue Vers 3. Thus saith the Lord I will returne vnto Zion and will dwell in the middest of Ierusalem and Ierusalem shall be called a citie of trueth and the mountaine of the Lord of hostes the holy Mountaine Effects of God his loue FRom the cause he commeth vnto the effects and the same generall and in consideration and respect of the other first in regard of order And in this place there are reckoned vp three which are as it were the causes of them that doe follow at leastwise they goe before in regard of order 1. God his reconcilement with those that are his The first is God his reconcilement or being made friendes with those that are his the which metaphorically is called the returning of God vnto vs and those that are his from whom God seemed before in respect of outward things and of the most miserable estate of that people to bee farre distant 2. His dwelling among them and a great way off in the iudgement of men Psalm 74. and Psalm 85. The second benefit or effect of the good will of God toward those that are his Schacan is his dwelling yea and that his sure dwelling among them for this dooth the Hebrew word signifie to haue a sure and setled dwelling Further it hath an Emphasis or vehemencie and force whereas God is saide to dwell in the middest of those that are his to wit that he may the more easilie bee present with the whole bodie of his Church 3. His sanctifying of them and euery one of the faithfull and help them The third effect and benefit is The sanctifying of them For like as God dwelleth among those that are his so also doth he sanctifie them by his presence and dwelling among them Iohn 17. By the which is vnderstood that this presence of God is not a bodily presence but spirituall for as much as it bringeth holines vnto our mindes And doubtles the presence of God is the dwelling and efficacie or working of his holy Spirite in vs by the preaching of his worde the Sacraments and inward mouing in vs. Further hereby also is gathered that this same presence of God is not idle and without effect in his Church And by the name of the citie and of Sion 4 What the figure Metonymia is see Oseas cap. 4. ve 3 he doth by the figure Metonymia signifie and betoken the inhabitants themselues both which were in the citie and also which in regarde of their office were and dwelt in the temple In the citie that is in the men of the citie he will haue trueth for to be that they should not be hypocrites before God and lyars and league breakers one vnto another and in the mount Sion where the Temple was hee will haue holines to be that in the same the true worship that is which is appoynted by God may be done and that reuerently Vers 4. Thus saith the Lord of hostes there shall yet olde men and olde women dwell in the streetes of Ierusalem and euery man with his staffe in his hand for very age The securitie or saftie of the Church THe fourth benefit the securitie or saftie of the Church or the continuance and defence of the same euen on this earth So then the course and order of the speech of the Prophet and of the promises of God descendeth or commeth downe from spirituall benefites vnto earthly benefites For as Paul writeth 1. Timoth. cap. 4. ver 8. Godlines is profitable vnto all things which hath the promise of the life present and of that that is to come Now this defence and continuance of the Church is described or set forth by those adioyntes the which only come to passe and fall out in the time of great peace and quiet continuance to wit long life of the citizens saftie of the old men and finallie great numbers of children and publike playing in the streetes God therefore promiseth that the citizens of Ierusalem which shall dwell in the same shall bee long liued and shal come vnto great hoarenes of head and old age yea of both sexes or kinds that is to say both men and women the which is a signe and adioynt both of a citie of long continuance and also inhabited in peace Vers 5 And the streetes of the citie shall be full of boyes and girles playing in the streetes thereof 5. Store of childrē playing in the streetes ALso the number of children of both sexes that is male and female and their freenes from danger and feare of enemies the same publike which then appeareth when as they freely and boldly play in the streetes without feare is a most certaine signe and token of the continuance and peace of the sayd citie And it hath a mouing of affection in that he maketh mention both of old men and of children and it addeth a great Emphasis or force vnto this sentence Vers 6. Thus sayth the Lord of hostes Though it be * Or Wonderfull vnpossible in the eyes of the remnant of this people in these dayes should it therfore be * Or Wonderfull Their doubting distrustfulnes many waies answered vnpossible in my sight sayth the Lord of hostes THis is the answering of an obiection that might bee made that they should not distrust these so great and large promises of God because of their smalnes and fewnes For the Prophet answereth this their distrust and doubtfulnes of mind many wayes 1. Frō the power of God compared
conuersation being like vnto an horse or like a mule which vnderstand not whose mouthes a man must binde with bit and bridle least they come neere him And therefore sayth he many sorowes shall come vnto the wicked So that it appeareth to betrue which the prophane and heathen authors doe write That the punishment of God is slow and long ere it come vpon the sins of men but in the end God doth recompence the slacknesse of the punishment with the grieuousnes or greatnesse of the paine And out of this selfe same place also appeareth how that we are not in anie case to abuse the patience and long suffering of God Rom. 2. Lastly how iust alwayes the iudgements of almightie God are against men how hard and long continuing soeuer they seeme to be For whom God doth long chastice and correct all that same while he doth stirre them vp and call them vnto repentance But men are deafe and for the most part make small benefite and profite in those iudgements of God A description of true repentance which hath two parts Further here is described true repentance of minde the which in the elect or chosen is the effect and fruite of long afflictions and moreouer the scope or end that God propoundeth or setteth down vnto himselfe when as he afflicteth or punisheth them And this true or earnest repentance doth consist of these two parts to wit 1. An vnfained acknowledging of sinne the vnfained acknowledging of a man his sinne whereby he which repenteth doth confesse and acknowledge from his heart before God that he is in deede and in trueth guiltie Secondly 2. Conuersion or turning vnto God of conuersion or turning vnto God whom the selfe same partie who doth in such sort detest and lothe his sinne seeketh notwithstanding as his most mercifull father in Christ Therefore this second part of repentance must needes spring from true faith and the laying hold of the grace of God prepared for vs for Christ his sake like as the first part proceedeth from the law and from the earnest feeling taste of a man his owne sinne the which striketh into vs an horror and a feare From thence commeth it that we do feare sinne And therefore Paul 2. Cor. cap. 7. vers 11. excellently setteth out the manie singular effects that came of their godly sorrow for the neglecting of their duety concerning the incestuous Corinthian in these wordes For behold this thing that yee haue been godly sorie what great care it hath wrought in you yea what clearing of your selues yea what indignation yea what feare yea how great desire yea what a zeale yea what punishment in all things ye haue shewed your seluet that you are pure in this matter CAP. 6. Vers 1. Come and let vs returne to the Lord for he hath spoyled and he will heale vs he hath wounded vs and he will binde or vp A continuing of the former sermon THis is a continuing of the sermon the which was made in the chapter before going For in the last verse he had sayd that the godly Israelites being at the last stirred vp with so many miseries and punishments should seeke the face of the Lord and most â—â—ligently make haste and runne vnto him The which in my iudgment is to be referred vnto diuers times as for example vnto the beginning of the raigne of Oseas the last King of the Israelites 2. King 17. vers 2. For he was though bad yet not so bad as othâ—â— Kings before him The figure Prosopopoeia or faining of a person is when we set downe the speech of another as here the Prophet doth the speech of the â—odly coÌ„uerted vnto the times of King Ezechias where some of the Israelites repented 2. Chron. 30. vers 25. And lastly vnto the times of Iosias King of Iudah when hee held the Passeouer 〈◊〉 it is 2. King 23. Also 2. Chron. 34. vers 19. Nowe then the Prophet sheweth and declareth the selfe same thing namely how oâ— after what sorte they shall seeke GOD. For hee teacheth howe great their diligence shall bee and their indeuour in knowing the true God and in seeking of him Wherefore the Israelites are by the figure Prosopopoeia or sayning of a person brought in speaking 2. Parts of this verse to the ende that their conuersion vnto God may bee the better set before the eyes of the Readers 1. The godly their exhorting one another to turne vnto God And this verse hath two especiall things to be noted First the godly their stirring vp and exhorting one another to returne vnto God See the like in the godly Isai 2. vers 3. where you shall find it thus And many people shall goe and say Come and let vs goe vp vnto the mountaine of the Lord to the house of the God of Iaacob and he will teach vs his wayes and we will walke in his pathes And they shal desire not only to come vnto God a little way or in some part but also to be conuerted or turned vnto him that is with all their heart to repent and now henceforth to become subiect vnto God to follow his word as a light shining before them and they will haue a minde vtterly to cast away their Idols And this conuersion or turning vnto God is the chiefest part of repentance and as I haue sayd springeth of true sayth in Christ 2. The cause of their exhorting one another In the second place the cause of their exhorting one another is to be obserued or marked And this is the only mercy bounteousnes and loue of GOD through Christ towards those that are his howsoeuer they haue been rebellious and disobedient before the which his loue it is easie to gather by his promises towards them in all the holy Scriptures So then by the laying hold on the mercie of God towards them and that by true confidence or trust of minde euen the godly themselues who before had most grieuously offended God do notwithstanding come home againe and conuert or turne vnto him For they know that God will heale and binde vp their wounds For as the Psalmist sayth Psalm 147. vers 2 3. The Lord doth build vp Ierusalem and doth gather together the dispersed of Israel He healeth those that are broken in heart and bindeth vp their sores And Psalm 103. vers 3. He forgiueth all thine iniquity and health all thine infirmities And Isai 57. vers 18. God sayth of the recalling of the sinner I haue seene his wayes and will heale him I will lead him also and restore comfort vnto him and to those that lament him And therefore Ierem. 3. vers 22. he crieth O ye disobedient children returne and I will heale your rebellions And the people there make answere Behold we come vnto thee For thou art the Lord our God And cap. 30. vers 17. God most louingly and comfortablie speaketh vnto his church For I wil restore health vnto thee