sacrifice c. this word I hath a maruailous vehemencie or force as if he should haue said If all the world besides should be vnmindfull of their dueties I euen I that miserable wretch rebell and runagate from God thus mercifully beyond all desert deliuered c. will sacrifice vnto God and shew my selfe thankfull And touching these sacrifices I take them to haue beene such as the law of God in such cases requireth Leuit. 7. the which Ionas after that he came forth of the bellie of the fish sacrificed at Ierusalem according vnto the word of God This therefore was done afterward For first he was cast vp by the fish Vers 10. And the Lord spake vnto the fish and it cast out Ionas vpon the dry land The effect of Ionas his praier THe effect of Ionas his praier God beeing called vpon was present with Ionas and sent him forth aliue out of the bellie of the fish of whome he had beene swallowed vp This agreeeth with the rule Psal 34. v. 19. Great are the troubles of the righteous but the Lord deliuereth him out of them all And with the which hath before beene alleadged out of other Psal as Psalmâ— 50. ver 19. Psal 116. ver 4. and Psal 107. And he saith further that God commanded the fish to cast vp Ionas that is that the fish should deliuer backe againe the thing which God had lefâ— with him for a time to keepe The fish obeieth and deliuereth him that herby we also may learne to obey God and to acknowledge all thinges to be subiect vnto his power and to reuerence and stand in awe of him and to worship and feare him And thâ— is furthermore a notable example and witnes to prooue then râ—surrection or rising againe of our bodies An example of the rising again of our bodies For the land and these shall deliuer vp againe yea all other elements shall deliuer vp â—gaine the bodies of men which they haue receiued when Goâ— so commandeth them Hereof read more at large Ezech. 37. CAP. 3. Vers 1. And the worde of the Lord came vnto Ionas the secoâ—â— time saying The second part of this booke THe other or second part of this historie 〈◊〉 booke in which that same commandemeâ—â— of God is rehearsed againe the which wâ—â— before inioyned and commaunded the Prophet Ionas the execution whereof is now with great fruite and profit put in practise bâ— Ionas that it may sufficiently appeare thâ—â— he did before amisse suppose that he was iâ— vaine sent vnto the Ninivites when as afterwardes he shall seâ— with his owne eyes so great and wished for an effect of his preaching But yet for all this did not Ionas sufficiently esteeme of thâ— neither but still had cogitations or surmises that were carnallâ—â— fleshly concerning the contempt scorning and diminishing oâ— his propheticall office by meanes of this his preaching as appeareth by the 4. chapter A rehearsing againe of the former commandement touching the destruction of the Niniuites Nowe this verse containeth the commandement of God touching the shewing vnto the Ninivites their destruction becausâ— of their wickednes and the same rehearsed here againe in as many words as it was declared before cap. 1. ver 1. And therefore the Prophet saith Againe or The seconde time where appeareth that albeit hee were unworthy yet neverthelesse that he was not onely retained in the Church as a member of the same but also was restored unto the office of a Prophet through the singular favour and mercy of God So likewise Peter after his great fall and deniall of his master was notwithstanding afterterwards not only received into favour againe but also by Christ put in commission a fresh to feed his sheepe Iohn 21.17 where Christ saith unto him the third time Simon the sonne of Iona lovest thou me Peter was sory because he said unto him the third time lovest thou me and said unto him Lord Thou knowest all thinges thou knowest that I love thee Then Iesus saide unto him Feede my sheepe Now if Ionas had not had this commission renewed hee neither ought nor could have gone to Ninive and followe that first commavndement the which seemed through Ionas his offence by God himselfe to have bene revoked or called back Further these things were done by Ionas at the least under Ieroboam the sonne of Ioas king of Israel under whome he lived at what time the power of the Assyrians was now knowen unto the Israelites but as yet not feared of them For so it began to be under Manahem the king 2. King 15. Vers 2. Arise goe to Ninive that great citie and preach unto it the preaching which I bid thee An explanation of that which went before AN explanation or making more plaine of that which was said before For Ionas declareth what God commaunded him to wit the same thing which he did before So much doe these wordes sound Preach the preaching which J bad thee For God will have it wholly to be fulfilled neither is the same changeable Psalm 115.3 Our God is in heaven say the faithfull he doeth whatsoever he will Therefore albeit here be nothing said of the sinnes of the Ninivites yet is the same to be repeated out of the first chapter ver 2. as is that which followeth vers 4. and is said of the 40 daies the which was then also commanded him to say unto them Vers 3. So Ionas arose and vvent to Ninive according unto the word of the Lorde novv Ninive was a great citie and excellent of three dayes iourney THE execution and faithfull performance of the commandement of God as may thus appeare For God said unto him before vers 2. Arise goe to Ninive and here it is saide He arose and went to Ninive according unto the word of the Lord that Ionas may shew himselfe now to haue bene ready to obey and not to be resisting disobedient and running away as he was before So ought we to obey God both faithfully and also readily And for the truth of the history and to testifie or witnesse his obedience he describeth Ninive to shew that he came into the selfe same city and that he told the selfe same things the which God had commaunded him that is to say hee came unto that same very great city Ninive The greatnes of Ninive the which as Herodotus and Diodorus Siculus lib. 3. cap. 1. doe affirme was more then 30. French leagues and was seated by the river Tygris Strabo lib. 5. Geograph saith that there were certaine remnants thereof the which are called a citie Tacitus lib. 12. Annal. Marcellinus lib. 14. and 18. doe attribute it unto Commagena Now albeit he were sent both alone and also a stranger and to tell them being infidels hard and heavie newes yet is he not afraid being both instructed in faith and also now taught by experience of the might and power of God in preserving him So Elizeus goeth to Damascus
afterwards for his disobedience slaine by a lyon So Peter Act 4. vers 19.20 when he with Iohn was forbidden to speake or teach in the name of Iesus answereth Whether it be right in the sight of God to obey you rather then God iudge ye For we cannot but speake the things which we haue seene and heard When God in his anger speaketh who can but tremble and be moued Furthermore when as God speaketh these things and that being angrie and now as it were addressed setled to execute those his iudgements who can but tremble and feare And being moued with a certaine pitie and compassion can choose but admonish or warne those to repent ouer whose heads snorting and routing in their sinnes so heauie punishments doe hang The which thing Amos did Whereby both the authoritie of his ministerie or prophesie is auouched and all opinion of euill will towards the Israelites is put away and wiped out Vers 9. Proclaime in the palaces at Ashdod and in the palaces in the land of Egypt and say Assemble your selues vpon the mountaines of Samaria so behold the great tumults in the midst thereof and the oppressed in the midst thereof A more plaine laying open of the iudgements of God against the Israelites THe explanation or laying more plainly open of the iudgements of God against the Israelites and the same very wonderfull and such as they ought to bee amazed at the which the Prophet now sheweth or threatneth vnto them to wit after that he hath answered vnto sundrie their obiections and hath cleared himselfe and his ministerie from all suspition and false charge of bearing euill will vnto them But to the end the sentence of God against them albeit neuer so hard may yet seeme to be the more iust he produceth or bringeth foorth beholders and witnesses of the desperate wickednesse and all other kind of sinnes of the Israelites Beholders and witnesses of the wickednesse of the Israelites not one or two men onely but whole nations themselues namely the Philistines and the Egyptians that is such people as were neere and such also as were farre off because that he would haue the lewdnes of the Israelites very well knowne vnto euery nation Finally be bringeth for witnesse the Infidels themselues that the Israelites may be the more ashamed both of their disobedience vnto God and also of their owne blockishnes and soothing or flattering of themselues In this verse therefore is conteined a calling of the Philistines and Egyptians openly to beare witnesse against the Israelites Vnder the name of Ashdod the Philistines are comprehended by the figure Synecdoche Synecdoche is a figure whereby the whole is put for the part or the part for the whole as in this place Ashdod one citie of the Philistines is put for the whole nation of them but the Egyptians are cited by name And first of all God will haue the wickednesse of the Israelites to wit the same which he accuseth in them to be published or openly told and proclaimed euen in the palaces of those that should be witnesses Then secondly he wil haue those same witnesses to come to behold being gathered together in companies and not seuerallie one by one after another and to see and view this wickednesse of the Israelites throughout the whole countrie of the Samantanes from the mountaines that is from the neere and plaine and open places that they may giue the more certaine and true testimonie or witnesse of it as of a matter the which they themselues had seene and whereof they had knowledge and experience The Israelites chiefly accused of crueltie and couetousnesse Moreouer he doth summarily or chiefly accuse the Israelites of two sinnes vnder the which the rest are comprehended that is of crueltie whereby they doe vexe and trouble one another of them so that they are neuer at quiet and peace within themselues but continually at garboyle and deadly fewd Secondly of auarice or couetousnesse whereby they oppresse one another and robbe and spoyle each other euen in the midst of their townes and cities and in the bowels of their nation Vers 10. For they know not to doe right sayth the Lord they store vp violence and robberie in their palaces The lewdnesse of the Israelites amplified first generally and then specially AN amplification of the wickednesse and sinnes whereof God accuseth the Israelites before the Philistines and Egyptians the which amplification is taken from two places First from the generall they are so wicked that they are altogether lewd and doe not now any good thing at all For they haue accustomed themselues vnto all kind of sinnes so that they know not any way how to liue well For this word they knowe not doth not note out in them any excusable ignorance but such as is vtterly inexcusable as who namely by a long custome of sinning haue in such sort gotten a practise and hardinesse of wickednesse that whatsoeuer before they had learned out of the word of God and law of Moses concerning good workes they haue now through their owne default shamefully forgotten the same and wickedly blotted cleane cut of their mindes The second place of this amplification is from the speciall For he doth amplifie both the sinnes of crueltie and couetousnesse by the manner of their exercising of the saine And concerning their couetousnesse he sayth that they doe store or hord vp their violence that is they are not content with one or two booties from their brethren but they heape them vp Secondly they thereby doe gather together treasures in their palaces the which they may keepe layd vp on heapes and vnprofitable and kept onely to feede the eyes of their couetousnesse Their crueltie is hereby amplified in this that they the selfe same are sayd euery where to bring in desolation and wastnes Vers 11. Therefore thus sayth the Lord God An aduersarie shall come euen round about the countrie and shall bring downe thy strength from thee and thy palaces shall be spoyled A description of the iudgements of God against the Israelites and the same very sharpe and bitter A Declaration and description of the iudgements of God sharpe and bitter indeede for it is in euery respect answerable vnto their sinnes but yet most iust and righteous God therefore doth shewe them that it shall come to passe that like as the sinnes of the Israelites are on euery side seene and beholden of all their borderers so shall they be compassed about on euery side by the enemie and like as the lewdnesse of them reigneth in euery place of their countrey so the enemie shall euery where raunge against them in their owne countrey so that as their wickednesse did not liue and florish in one place only so should their punishment preuaile and their enemie be present not onely in one place but in all places of their countrey So much then doe these words sound round about the countrey that is to
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
made of the seede of Dauid according to the flesh And cap. 9. ver 5. it is written That of the Iewes are the fathers and of whome concerning the flesh Christ came c. These therefore not all of them in deed but a remnant that is those whome God shall cause to be left shall returne vnto the sonnes of Israel that is vnto their owne people and into their countrey the which was done by Zorobabel and afterwards vnder the captaines Esdras and Nehemias Ver. 4. And he shall stand feed in the strength of the Lord and in the maiestie of the name of the Lord his God and they shall dwell still for now shall he be magnified vnto the ends of the world A confirmatiō of the former comfort by three effects taken from Christ the author of the same THe first confirmation of the former comfort taken from the power and from the person of this Captaine who is the author thereof And this power and strength of this promised Captaine is described three waies or by three effectes The first That he shal stand that is shall haue a firme or sure and vnremoueable kingdom and gouernement and euerlasting authoritie not momentarie or such as shall continue but for a verie little while the which shall perish by and by or may bee ouerthrowen 1. His kingdome shall be vnmoueable So then the deliuerance of the church shall be firme and sure The second effect is That he shall feed and gouerne and defend his people or church And that not onely by the strength of man 2. He shall feede and defend his people but also being indued with the strength and power of the true God himselfe by whom Christ in that he was man was anointed that he should feed then and might feed also now at this day his church most mightily for Christ shal not feed his church after the common and vsual maner◠but notably aboue and beyond the prophets and in the excellencie of the name and power of God the which shall shine foorth in the workes and doctrine of Christ more then in the ministerie of any Prophet And therefore is it said of him Iohn 3. ver 13. That no man ascendeth vp to heauen but he that hath descended from heauen the Sonne of man which is in heauen And ver 31. He that is come from on hie is aboue all he that is of the earth is of the earth and speaketh of the earth he that is come from heauen is aboue all So Mar. 1. ver 22 it is recorded That they were astonied at his doctrine For he taught them as one that had authoritie and not as the Scribes And Heb. 12. vers 25 See that ye despise not him that speaketh for if they escaped not which refused him that spake on earth much more shall we not escape if we turne away from him that speaketh from heauen And by the word feeding is vnderstood both the gouernment and also the defence of the church and not onely the instruction or doctrine the which Christ shall deliuer Moreouer those which vnder Christ do lawfully beare rule in the church they also haue the same spirit of God wherewith they are led but graunted vnto them by Christ himselfe and not in the same measure which Christ had it for as it is Iohn 1. vers 16. Of his fulnesse all we haue receiued and grace for grace The third effect is The most great fame and name of this Captaine is here described the which because of his sundry works the which shall be done in his name altogether by the power of God His name shall be spred abroad vnto the ends of the world shall be spred abroad vnto the ends of the world And therefore Act. 1. vers 8. Christ at his going vp into heauen telleth his disciples saying Ye shall receiue power of the holy ghost when he shall come on you and ye shall be witnesses vnto me both in Ierusalem and in all Iudea and in Samaria and vnto the vttermost partes of the earth Whereby appeareth that these effects are properly to be referred vnto the preaching of the gospell and the fruites of the same Vers 5. And he shall be our peace when Asshur shall come into our land When he shall tread in our palaces then shall we rayse against him seuen shepherdes and eight principall men ANother confirmation of the former comfort the which is taken from the remouing or keeping vnder of the enemies An other confirmation of the former comfort by the which the Church was troubled before In the which selfesame there is secretly made an answer vnto an obiection and doubt of the church demanding whether then also that is after that this Captaine shall come shee should haue peace in as much as there should neuer be Assyrians wanting that is most wicked and noysome enemies vnto the Church The Prophet maketh answer that the Church shall then haue peace and that the Assyrians that is these enemies shall be vnder the power of this Captaine whom being quiet hee shall quietly gouerne and keepe vnder but those which shall rebell and resist hee shall bring downe and correct by force and by the sword that they shall not be able to hurt So hath been shewed before cap. 4. And so Act. 9. ver 31. Luke maketh mention That the churches had rest through all Iudea and Galile and Samaria And Paul Rom. 16. ver 20. comforteth the faithfull with this That the God of peace shall short lie treade downe Sathan vnder their feete And 2. Cor. 10. ver 4. hee sheweth That the weapons of their warfare are not carnall but mightie through God to cast downe holdes This verse hath a promise of peace and the most milde and gentle gouerning of those who when as they were before the enemies of Christ 1. A promise of peace yet notwithstanding they shal afterward yeeld ouer thēselues vnto him to be gouerned quietly 2. The mild gouerning of those which sometimes were the enemies of Christ. Therefore after the Assirians shall haue spoyled the holy land yet shall they neuertheles be subiect vnto God and Christ his captaine the keeper and Sauiour of that land and of his church And he shall gouerne them setting ouer them seuen or eight that is a very few rulers namely so easie shall they shew themselues to be taught by the Spirit of God and so obedient and those rulers shall also bee taken from out of the people and common sort of men such as are for the most part and haue been the preachers of the gospell by whom God hath ouercome and conuerted vnto him those which were before his most cruell enemies to wit by the preaching of the gospell Thus then shall these at the first in deede bee his enemies but then conuerted vnto Christ they shall I say be so gentle that is so easie and ready to obey and so fearing God that they shall not despise the
laying waste was for to come Secondly the cause of this punishment which were the sinnes of this people and the most bitter fruites 2. The cause of the same the which this vineyard brought vnto God the husbandman or her vine dresser in stead of good fruit Isai 5. And this cause was set downe that the godly should not murmur against God but that they should vnderstand that they were iustly punished by him Vers 14. Feede thy people with thy rod the flocke of thine heritage which dwell solitarie in the wood as in the midst of Carmel let them feede in Bashan and Gilead as in old time A comfort againâ—â— the former affliction A Comfort against the threatning of the former affliction or punishment to the end the godly may be the more strengthened in the former promises of God Two parts of this verse And this verse or comfort containeth two parts the one wherein God commandeth the heads or rulers of the Church to seede their people in or with their rod 1. A commandement to feede their people that is according vnto the authoritie and dignitie the which was left vnto them by God in the midst of their affliction and poore estate notwithstanding The kingdome I confesse ceased among the Iewes in those afflictions and also a long while afterward accordingly as the Lord threatned them by Ezech. cap. 21. ver 26. saying I will take away the diademe and take off the crowne this shall be no more the same I will exalt the humble and abase him that is hie but yet all policie or gouernment power and dignitie did not therfore cease in that people For they had Rulers or Gouernours of their nation and the Synedrion or Consistorie of Elders or chiefe men Therefore according vnto that authoritie and power which was left vnto them God commandeth the Rulers that they nourish gouerne and preserue the people of the Church and not that they cast them away and vtterly forsake them And why I pray you doth he this To wit for because how forsaken soeuer solitarie afflicted and small this people were God neuerthelesse would preserue theÌ„ and out of the selfe same people afterward gather vnto himselfe a most great Church as shall anon be shewed ver 15 and 16. Further God exhorting the Pastors and Rulers of this people to looke vnto it defend and feede it calleth this people their people flocke heritage not in contempt or reproch but that by this name and relation they may vnderstand that this which they are commanded for to doe cannot by them be ouerpassed and forslowed without a great offence For this is belonging vnto their dutie For God hath committed this people vnto them for to feede Hereupon is there a mutuall band by reason of these words betweene the Rulers and the people giuen vnto them by God This is one part of the comfort set forth by God in this verse 2. A promise concerning the deliuerance and restoring of this people The second part of this verse is a promise of the full deliuerance and restoring of this people into their owne seates and home as before how greatly soeuer the land were layd waste before the nation carried vnto another countrie For this land and this nation shall be restored This people shall feede as before and shall possesse Basan and Galaad and their other countries Vers 15. According to the dayes of thy comming out of the land of Egypt will I shewe vnto him meruailous things A confirmatioÌ„ of the latter promise of the full restoring of this people A Confirmation of the latter promise of the full restoring of this people that is of the Church of God For by a similitude he sheweth after what maner and how great it shall be nay how miraculous For it shall be such as was that wherby this people at the first was deliuered out of Egypt and that miraculouslie And truly the deliuerance of this people out of the captiuitie of Babylon was altogether miraculous also so that this comparison in resembling it vnto that of Egypt is truely made also of the maner whereof the Lord speaketh by his Prophet Isai cap. 27. ver 12.13 thus In that day shall the Lord thresh from the chanell of the riuer vnto the riuer of Egypt and ye shall be gathered one by one O children of Israel In that day also shall the great trumpe be blowne and they shall come that perished in the land of Asshur and they that were chased into the land of Egypt and they shall worship the Lord in the holie mount at Ierusalem Vers 16. The nations shall see and be confounded for all their power they shall lay their hand vpon their mouth their eares shall bee deafe An amplification of this deliuerance AN amplification of this deliuerance taken from the meruailous astonishment and wondring of men that were Infidels because of the same in so much that they shall be ashamed for that they doe not serue God but others and they shall not moue their mouth nor their cares for wondering so miraculous doubtles and wonderfull a worke of God vnto the wicked and vngodly is the deliuerance of his Church as may appeare Psal 126. ver 2. where the very heathen themselues doe confesse and acknowledge the mightie power of God shining so cleerely forth in that most wonderfull deliuerance of his people For thus doe the godly deliuered in that place testifie Then sayd they among the heathen The Lord hath done great things for them Vers 17. They shall licke the dust like a serpent they shall moue out of their holes like wormes or serpents they shall be afrayd of the Lord our God and shall feare because of thee Another amplification of this wonderfull deliuerance ANother amplification of the sayd miracle or wondrous deliuerance and of the astonishment and feare of the heathen because of this worke of God to wit taken from the most humble submission feare and trembling which shall then bee of those nations before the Church it selfe Therefore whatsoeuer the Church shall then command they will doe it not daring to doe anything or to stirre against it So then not onely the astonished mind of the infidels is in this place described but also this miracle of God in deliuering those that are his is amplified by their gesture and feare of minde and also by the similitude taken from the feare of serpents Of the like humbling and submitting of themselues vnto Salomon the true figure of Christ and his Church is spoken Psal 72. ver 9. where it is sayd They that dwell in the wildernesse shall kneele before him and his enemies shall licke the dust The great feare of the heathen at the deliuerance of God his church Further that which is here sayd and alleaged of serpents painteth out a wonderfull trembling and feare of the vnfaithful and vnbeleeuing nations before the Church For serpents stirre not out of their
clods the garners are destroyed the barnes are broken downe for the corne is withered THis 17. verse may easely be vnderstood and expounded by the former which haue been opened alreadie in this Chapter Ver. 18 How did the beastes mourne the heards of the Cattell pine away because they haue no pasture and the flocks are destroyed An amplifiation of the seueritie or sharpeâ—ies of God his iudgement against them What the figure Synecdoche is see Amos cap. 5. v. 2. AN amplification of this sharpenes of the iudgement of God against them for that not onely they which haue sinned doe beare and feele the same but also all sortes and kindes of their Cattell the which afterwardes are comprehended vnder the name of Oxen and Sheepe by the figure Synecdoche as which namely are more necessarie for the foode and vse of men then the other beasts The reason of the mourning of these beasts is because they haue no pasture for through the ouer great barrennes of that yeare and because of the extreame drought or heate of the Sunne after those continuall showres the grasse also was withered away in the fields medowes mountaines and other pasture places so that there lacked meate as well for beasts as for men and therefore they were comprized vnder the same plague and punishment The brute beastes punished for the sinnes of men albeit themselues had not sinned but they were punished for the sinnes of men vnto whom by God they are made subiect Which creatures after their manner doe grone with the children of God and trauaile in paine as Paul speaketh Râ— 8. ver 20. c. Wayting when the sonnes of God shall be reueiled Because the creat ure also shall be deliuered from the bondage of corruption into the glorious liberty of the sonnes of God Because the creature is subiect vnto vanitie not of it owne will but by reason of him that hath subbued it namely God vnder hope Wherefore they also did mourne the which is spoken by an Anthropopatheia or attributing vnto beasts the affections of men Anthropopatheia what it is see Mic. cap. 7. ver 8. albeit after a sort by their outward sound or noyse and bellowing they also do witnesse and bewray their want and their affections among vs. Vnder the name Behemah If any man in this place will vnderstand the wilde beasts also I will not be against it that by this word the wilde beasts may be noted and by the name of Oxen and Sheepe the home and tame beasts Questionlesse it is true that the wild beasts them selues at that time wanted not their mourning For they also did lack foode the which are fed with herbs as the Hartes Vers 19. O Lord to thee will I crie for the fire hath deuoured the pastures of the wildernes and the flame hath burnt vp all the Trees of the field The conclusion coÌ„firming that this publik repentance is to be proclaymed THe conclusion whereby he confirmeth that the same publike and solemne repentance is to be proclaymed that men may turne vnto God earnestly cal vpoÌ„ God pacifie appease him He concludeth therefore that God is to be called vpon both of men and also of beasts because that both men and beasts are striken by the hand of God As for men that God is to be called vpon of them that he will ease and take away this his rod from them he sheweth by his owne example and that he is to be called vpon of the beasts he declareth in the verse following Wherefore here is plainly shewed the end of all punishmentes and plagues which GOD doth send vpon men to wit that men should be called back vnto God from whom they had departed The end of God his punishmeÌ„ts sent vpon men and fallen away should call vpon him whom they had now forgotten crie vnto him as vnto the gouernor of this world that froÌ„ him alone they should look for the easement of al their euils The reason therefore of this extraordinarie crying vnto God is the laying wast of the ground the barrennesse of the yeare the iudgements of GOD in the pastures and Trees the which also appeared and were in the desartes and tilled fieldes and did minister and finde food vnto men and beasts Ver. 20. The beastes of the field crie also vnto thee for the riuers of waters are dried vp and the fire hath deuoured the pastures of the wildernes The bruite beasts after their manner cry vnto God AFter the same manner that men in like sort also saith the prophet by an Anthropopatheia or attributing vnto beastes the affections of men must the brute beastes cry vnto God as also Psal 145. ver 15. the Psalmist saith The eyes of all wait vpon thee thou giuest them their meate in due season to the end that by this comparison of them with brute beastes the dulnes and as it were the senslesnes of obstinate or wilfull persons may be vnderstood For they after their manner cry vnto God and call vpon him when as they are pressed or bitten with hunger how much more therefore ought men indued with reason do the like being in the same state and penury Further the same cause is here againe repeated the which was set downe before ver 18.19 and hath already binne there by me expounded Hereby also appeareth that the beastes themselues are nourished by God And therefore Mat. 6. ver 26. Christ to pull out of the hearts of his disciples heathenish distrustfulnes sendeth them vnto the foules of the aire whom they see without their toile and laboure to be fed by God saying Beholde the foules of the heauen For they sow not neither reape nor carry into the barnes yet your heauenly father feedeth them Are ye not much better then they CAP. 2. Ver. 1. Blowe the trumpet in Zion and shoute in mine holy mountaine let all the inhabitants of the land tremble for the day of the Lord is come for it is at hand An other prophesi threatening a more heauy iudgement then the former AN other prophesie of the same Ioell wherein he threatneth vnto the Iewes from God a more heauy iudgement then the former namely from the Chaldees whom God at the length would send vpon them like as it was also foretolde vnto the king Iosias vnder whom Ioel liued and often times also by Ieremy before whom our Prophet was hath the self-same binne repeated vnto the kinges of Iudah of his time 2. King cap. 23. ver 26.27 And Ier. 6. ver 22.23.24.25 Thus saith the Lord Behold a people commeth from the north country and a great nation shall arise from the sides of the earth With bow and shield shall they be weaponed they are cruell and will haue no compassion their voyce roareth like the sea and they ride vpon horses well appoynted like men of warre against thee O daughter Zion We haue heard their fame and our handes wax feeble sorow is come vpon vs as the
which before time had so often by them bin afflicted or troubled might be cheered vp also with this comfort namely that God in the end will be the reuenger of those that are his and the punisher of the enemies of his church Ver. 6. And the sea coast shal be dwellings cottages for shepheards and sheepefoldes An explanatiō of the former verse A Making more plaine of the former sentence whereby the wonderfull desolation or laying wast of the land of the Philistines at that time most florishing and populous or full of people is described Now therefore is shewed what the Prophet meant when he sayd that no man should afterward dwell there any more to wit that none should abide and remaine there as in his fixed or setled home and seate but if any be found there they shall be as vagrant or wandring shepheards the which for a time haue cottages foldes and closures there only to feede and keepe in their sheepe Therefore vnder the name of sheepefoldes and closures the which haue no firmnes or soundnes in them a wast vntilled country is described These things if at any time are at this day most especially to be seene in that land of the Philistines long since haue they bin fulfilled by the Chaldees Ver. 7. And that coast shal be for the remnant of the house of Iudah to feede thereupon in the houses of Ashkelon shall they lodge toward night for the Lord their God shall visit them and turne away their captiuity A comfort for the Church of God A Comfort but by way of digression or going aside from the matter that God might cheere vp and comfort his church For he sheweth by the way briefly vnto whom in the end this land of the Philistines shall come after that it hath by him in such sort beene destroyed because of the sinnes thereof For it shal come vnto the church and vnto the Iewes the which shall be left aliue out of that destruction the which the Lord threatned vnto them before So then the Lord promiseth both that there shall some Iewes be left aliue that is some godly and that they also shall possesse the gates and land of their enemies Wherein appeareth the infinite or endles goodnes of God toward his church 1. The freedom of the Church of God in those places But first of all the Prophet describeth or setteth foorth how free and out of daunger the possession of the church of this place and land shall be namely that the church of God in those places shall freely feede her flocks nay that it shall both in the euening and also in the night rest there in safty and without daunger Secondly 2 Why this shall fall out vnto the church he sheweth why that shall fall out vnto the church to wit through the only goodnesse and mercy of God towardes it because God shall visit her haue mercy vpon her Lastly he addeth or setteth downe 3 When this shall bee when this shall be After that the Lord shall haue visited his church againe and shal haue brought back deliuered the captiues All which things first of all and litterally or according to the letter 1. Literally albeit they be to be referred vnto the time of the returne of the Iewes from out of the captiuitie of Babylon yet in as much as all those things then were types and figures of our deliuerance also by Christ and of the setling of the spirituall kingdome of Christ in the world by the preaching of the Gospell afterward 2. Spiritually these things also are mysticallie and spiritually to bee vnderstood of the kingdome of the Gospell The Iewes therefore in this place doe signifie the true Church of Christ The Philistines betoken both those which are the true Philistines and also all the Gentiles By the word feeding no doubt is signified the preaching of the Gospell and by the word visiting the comming of Christ and the preaching of his doctrine Therefore after the death of Christ and the preaching of the Gospell these things also were especially fulfilled like as literally they were fulfilled after the returne from Babylon Vers 8. I haue heard the reproch of Moah and the rebukes of the children of Ammon whereby they vpbrayded my people and magnified them selues against their borders The second example of the iudgements of God vpon the Meabites and Ammonites THe second example of the iudgements of God set before the Iewes to wit of the Moabites and Ammonites and this for two causes First that by this example the Iewes may vnderstand that God is the reuenger of his owne maiestie and Godhead and of his commandement in all nations and therefore among those will he especially reuenge that people the which doe confesse themselues to be the people of God that is chosen peculiarly to worship God such as were the Iewes the which were called the seede of Abraham and we also at this day are Secondly that by this example also of the iudgement of God against the enemies of the Iewes God doth not cast away his Church when as he doth sharply punish the same that is of his Church God might comfort those that are his and teach that they are not cast off by him no not at that time whē as he doth chastise them for their sinnes although he doe it hardly and sharply like as there is such a punishment threatned vnto them The cause of this punishmēt of the Moabites is two-fold But in describing or setting forth of the punishment of the Moabites first God rehearseth the cause for the which he punisheth them both that the rest of the enemies of the Church may feare the like vnto themselues when as they doe the like and also that it may appeare vnto all men that God is a iust God And the cause of this iudgement of God against the Moabites is two-fold to wit their reproch and violence against the people of God 1. Their reproch against the Iewes The reproch is shewed by the Ammonites and Moabites done vnto the Iewes both in deede and also in words Therefore the Prophet nameth it reproch in regard of the deedes and rebukes or despite Cherpah Gidduph in respect of the words if the vse of the Hebrew tongue be considered Force or violence is sufficiently vnderstood to bee done vnto the Iewes by the Moabites and Ammonites Then force or viclēce against them in that they magnified or inlarged their borders taking away the countries and remouing the bounds which God had promised and set vnto that his people And it maketh vnto the declaring and laying out of the hainousnes of the inuirie and of the iniquitie that they are significantly called the sonnes of Moab and Ammon because that by the only calling to minde of their originall of their kindred or stock they did know that they were ioyned vnto the Iewes by the friendship of bloud and not only
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
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
haue hearts exercised with couetousnes cursed children Against these are the true Shepheards matched being described by the same Peter in his first epistle cap. 5. ver 2. where he saith Feede the flocke of God They are vnworthy of their charge and office which dependeth vpon you caring for it not by constraint but willingly not for fi lt hie lucre but of a readie minde Fourthly they are altogether vnworthie of their charge and office For these shepheards are not touched with any affection or loue at all toward the sheepe of GOD committed vnto them So doth Paul warne the Bishops Acts. 20. ver 29. saying For I knowe this that after my departing shall grieuous wolues enter in among you not sparing the flooke For this doth the word feede signifie in this place to wit with a louing affection to be careful for the good and benefit of the sheepe Vers 6. Surely I will no more spare those that dwell in the land sayth the Lord but loe I will deliuer the men euery one into his neighbours hand and into the hand of his King and they shall smite the land and out of their hands I will not deliuer them The second reason why the sheepe are to be committed vnto good sheapheards THe second reason why God worthilie committeth the charge of his sheep vnto good shepheards because great miseries hang ouer the world and the land of the Iewes among whom notwithstanding God will haue those that are his to bee gouerned by his word and to bee preserued Wherefore there was neede of a shepheard And he properly both was and also now is Christ and not men For he doth trulie and indeed gouerne his Church and saue it in hard and troublous times So then a great calamitie or miserie of that countrie which was to insue is described in this place and threatned the summe whereof is first of all set forth 1. The summe of the miserie which was to come vpon the land And that is this namely God will no longer spare the inhabitants of the land both by reason of those sinnes of the shepheards reckoned vp before for the people also is worthilie punished for the sinnes of the shepheards as who namely agreeth and consenteth vnto them and also because of the sinnes of the people themselues the which are afterward described ver 12. Secondly the same miserie is layd open more plainly and at large namely that God will deliuer euerie one into the hand of his neighbour and of his ruler as it were his hangman both that they may mutually vexe one another yea and that their rulers especially might slay them The which thing came to passe vnto them in the times of the Alexanders of the Aristobuli of the Caiaphasses and Annasses And then also will not God deliuer them that is he wil not saue the rest besides his sheep whilest the whole land of Iudah shall be thus troden vnder foote wasted and defiled with the bloud of her owne people by her shepheards Vers 17. For I fed the sheepe of slaughter euen the poore of the flocke and I tooke vnto me two staues the one I called Beautie and the other I called Bands and I fed the sheepe How the Prophet behaued himselfe in the execution of the former cōmandement of God touching the feeding of his sheepe A Consequence or shewing how the matter fell out For it followeth in order that hauing declared the commandemēt of God vnto the Prophet touching the feeding of his sheepe and his people we should vnderstand what was the obedience of this Prophet and the execution of this commandement And this is here now set forth euen vnto the end of the chapter in order And first of all in this verse the Prophet sheweth how great was his diligence and care and consequently of Christ whereof this was a figure in feeding this people 1. The diligence of the Prophet in feeding the flocke Secondly whom he especially fed that is to say who were indeed partakers of this care of Christ for his church And they trulie were these only who are here called the sheepe and poore of the flocke 2. Who were partakers of this diligence that is which were teachable and humble and obedient vnto God as hereafter ver 11. the Prophet himselfe doth expresly expound the same The will and care of the Prophet in deed and consequently of Christ was to feede all but all other besides the sheepe and these poore ones of the flocke would not and refused to bee fed and heard not this shepheard and therefore they perished For as Christ sayth Ioh. 10. ver 27. His sheepe heare his voyce and he knoweth them and they follow him and he giueth vnto them eternall life The great care of Christ in feeding the flocke declared and they shall neuer perish neither shall any plucke them out of his hand But how great affection and diligence there was in God or in Christ to feede this whole flocke 1. By the repeating of these words I haue fed the sheepe appeareth here by a double signe or token First by the earnest repeating of these words I haue fed the sheepe I haue fed the flocke For this kind of speaking is an earnest protestation and declaration of the heart and mind of the Prophet and consequently of Christ touching the gouerning of this people 2. By executing of both parts of wel gouerning of whom because he tooke compassion he also in this place to moue affection calleth the sheepe of slaughter Secondly by the executing of both parts 1. In restoring good order the which are required in the well gouerning of a people The first in restoring againe of good order gone to ruine and decay 2. In putting downe euill shepheards The second in putting downe of euill shepheards The first the Prophet describeth or setteth forth in this verse by a figure or signe the which the Prophet that is Christ tooke vnto him So then the true and wholsome gouerning of that people consisted first in bringing againe of true order to wit in purging the pure doctrine of the word of God deliuered vnto them from all superstitiō and in the restoring of other things whereby the excellencie of this people aboue others and their order in religion and in policie appeared and also in the preseruing of the most straite vnion and agreement of that whole people within themselues and that forme and rule appoynted by God Wherefore the Prophet representing the person of Christ sheweth that he also was desirous and tooke vpon him the care of restoring of this gouernment and deliuering it vnto them And this doth he declare by two signes most fit to signifie the same For he sayth that he tooke vnto him two roddes or shepheards hookes the one which he called Beautie or Comlines Beautie to wit of the signification of the thing which it signified the other he named Cordes or Bands and fellowship
of them off in such sort that God will deliuer them ouer vnto such Shepheardes as are fit to punish their sinnes A commandement vnto the Prophet for the taking of a new signe vpon him But this verse hath and containeth a commandement of God concerning the Prophet his taking and other figure and signe vpon him And this figure was a signe of the most vniust and most cruell grouernement of these Shepheardes which should be afterwardes whome this people refusing Christ should haue ouer them For they were notable vesseles or instruments of a foolish Shepheard Keli For the Hebrewes doe vse the worde vessell generallie for the signifying of any instrument and thing Vers 16. For lo I will raise vp a shepheard in the land which shall not looke for the thing that is lost nor seeke the tender lambes nor heale that that is hurt nor feede that that standeth vp but hee shall eate the flesh of the fat and teare their clawes in peeces The interpretation of this signe Three things to be noted THe declaration and interpretation of the former signe the which dooth liuely describe or set foorth all the partes and poyntes of a bad Shepheard either politick or Ecclesiasticall And here are three things to be noted First of all that these bad Shepheardes are in deede called Shepheards but improperlie 1. That those bad Shepheards are called Shepheardes as fained faith is called faith 2. Iam. and a painted man is called a man that these visardes of Popish Shepheards should not beguile vs with their faire and glorious title For Idols also are called Gods Psalm 115. and 1. Cor. 8. ver 5.6 For though there bee that are called Gods whether in heauen or in earth as there bee many Gods and many Lords yet vnto vs there is but one GOD which is the Father of whom are all things and we in him and one Lord Iesus Christ by whom are all things and we by him But the right and true name of these Shepheards is to bee called dumme Dogges Isai 56. ver 10. Their watch men are all blind they haue no knowledge they are all dumme dogges they cannot barke they lye and sleepe and delite in sleeping The second thing to bee noted is 2. That they are appoynted by God that such Shepheardes also are appoynted by God namely to punish the sinnes of rebellious and disobedient persons and God in his anger giueth such Shepheardes So God speaketh Hosea cap. 13. ver 11. I gaue thee a King in mine anger and J tooke him away in my wrath And in Isai cap. 3. ver 4. I will appoint children to bee their princes 3. The description of a bad Shepheard and babes shall rule ouer them Thirdly the description of a bad shepheard is to be noted against the which that is to be opposed or set the which is made by Christ of a good Shepheard Iohn 10. ver 11. I am the good shepheard the good shepheard giueth his life for his sheepe c. And this description sheweth two perpetuall or continuall notes of bad shepheardes in this verse to wit their negligence and cruelcie In the verse following is added the third note namely the flying away of the shepheard by the which he forsaketh and leaueth his flocke as Iohn witnesseth cap 10. ver 12. An hireling and he that is not the shepheard neither the sheepe are his owne seeth the wolfe comming and he leaueth the sheepe and flyeth and the wolfe catcheth them and scattereth the sheepe The negligence of these shepheards is in feeding their crueltie in deuouring and also in killing their flocke And the negligence of shepheardes is not of one sort Foure poynts of a negligent shepheard but manifold For here are reckoned vp foure sortes of it For the whole flocke or euery particular member thereof or moe members doe either stand or else haue fallen alreadie or are likely to fall by and by and moreouer they are either hole and sound or else hurt and broken Wherefore God sheweth in all these poyntes what is the dutie of good shepheards that on the contrarie part they may bee vnderstood who are bad and negligent shepheardes As for that flocke 1. The flocke that standeth and the members thereof which doe stand they are to bee fed both with heauenly doctrine and to be gouerned with good lawes 2. The flocke that is fallen But that flocke and the members thereof which haue alreadie fallen and haue gone a stray like wanton Lambes they are to be sought vp againe 3. The flocke readie to fall When they haue not already fallen and gone cleane out of the way but are likely by and by for to fall they are to be visited When as they are hurt or broken they are to bee cured and healed 4. The flocke that is hurt and broken Who is a negligent shepheard Whereof it commeth to passe that hee is a negligent shepheard whosoeuer either feedeth not the flock standing or seeketh it not vp going now a stray or dooth not visit it being likely to fall or when it is hurt and wounded doth not so farre as in him lyeth cure and heale it as Pet. 1. cap. 5.2 they are willed so far as in them lyeth to feede the flock As for the crueltie of bad shepheards The crueltie of bad shepheards two fold the same is two fold namely either in deuouring the flock or else in slaying and in breaking or hurting of the same Of these kind of Shepheards both politicall and also Ecclesiasticall this our age hath infinite examples The bad Shepheard his leauing and forsaking of his flocke and fleeing from the same is contained in the verse following being the third note of them Vers 17. O idoll shepheard that leaueth the flocke the sword shall be vpon his arme and vpon his right eye His arme shall be cleane dried vp and his right eye shall be vtterly darkened A threatning against the bad shepheards A Threatning of God against the Shepheards themselues with most grieuous indignation or reprouing of them God therefore threatneth also these foolish and bad Shepheards that they likewise shall in the end be destroyed and vtterly rased out by him And this punishment by the figure Synecdoche What the figure Synecdoche is see Amos cap. 5. ver 21. is described or set forth by making mention of two of the chiefe and principall members of the bodie to wit the Arme and the Eye These two members in a Shepheard ought especially to bee whole sound and liuely The Eyes that the Shepheards may see perceiue those things which are profitable for their flocke or hurtfull The Arme that they may defend and keepe their flocke For these two members being taken away men are vtterly vnprofitable and vnfit especiallie for the charge of defending gouerning and feeding others But in these words and members there is a Metaphor What a Metaphor is see Amos cap. 4. ver 12. For by
the word Eye he signifieth wisedome and by the word Arme might power and strength both which the Lord threatneth shall bee wanting and that he will take them away from these couetous cruel and negligent that is bad shepheards of his people Isai 3. ver 1.2.3 in these words For loe the Lord God of hostes will take away from Ierusalem and from Iudah the stay and the strength euen all the stay of bread and all the stay of water the strong man and the man of warre the Iudge and the Prophet the prudent and the aged the captaine of fiftie and the honorable and the counseller and the cunning artificer and the eloquent man This is now especially fulfilled among the Iewes and hath been fulfilled both before the times of the Machabees and afterward all those fortie yeares from the death of Christ vnto the destruction of Ierusalem and now also But there is a most hard and sharpe reproofe contained in these words O vnprofitable or idoll shepheard c. added for this cause that they being so often admonished by God may be made vnexcuseable and bee shewed altogether contemners or despisers of their charge and dutie CAP. 12. Vers 1. The burden of the word of the Lord vpon Israel sayth the Lord which spred the heauens and layd the foundation of the earth and formed the spirit of man within him The drift of this chapter THe drift of this chapter is to comfort the godlie and elect of God that they bee not discouraged being feared with the former threatnings And God doth comfort them with the rehearsal of the notable and indeed miraculous victories the which he gaue vnto his people of the Iewes by the ministerie seruice of the Machabees of whom this whole chapter seemeth peculiarly to be vnderstood albeit that by the same may be gathered that God wil neuer forsake those that are his For he hath sayd as it is Hebr. 13. ver 5.6 I will not faile thee neither forsake thee so that wee may boldly say The Lord is mine helper neither will I feare what man can doe vnto me In what sense God his victories for his people are called burdens Therefore those sundrie happie easie and manifold victories of God for his people against their enemies are described or set forth the which are named or called burdens in this place not in regard of the people of God whom he fauoured whom by these victories he deliuered but in respect of their enemies ouercommen by God Wherefore this place is to be translated thus The burden by the word of the Lord denounced or threatned vnto other nations namely because of Israel For the word gnal in this place doth not signifie against but for or because of that is for Israel his sake Vnles some man had rather take the word Massa a burden generally in this place for any maner of denouncing or declaring of a thing as well ioyfull as sorowfull and not only burdenous as if he should say a declaration made by the word of God vnto Israel that is which Israel should now heare for his comfort like as he hath vnderstood the former threatnings vnto his feare and repentance And herein also God seemeth to haue followed the respect of the time because that these victories followe that same ouerthrowe of the whole state both Ecclesiasticall and also political made by those euill gouernours whereof hath been spoken in the chapter before going But the thing it selfe that is that burden the which the Iewes should bee vnto other nations neere vnto them doth the Prophet first of all briefly set foorth by three similitudes that those nations might so much the sooner abstaine or leaue off from their confederacies and warres against the Iewes being admonished of their exile or banishment and * ouerthrow I put in the word ouerthrow because it may happilie be the fault of the Printer to make exilio for excidio in the latin which they should haue for the same and so by this meanes that they might be made vnexcusable Then doth he describe the victories that should be against the nations fighting against the Iewes But this verse hath an entrance or preface vnto this whole prophesie wherein both the sayd prophesie is briefly propounded or layd downe and also commended and confirmed The summe of the things which are to be spoken afterward This verse containeth an entrance or preface vnto this prophesie propounding and confirming the same is propounded in this word The burden of the word that is a burden which must be declared and which was reueiled For this terme word is taken for a reuelation made by God vnto the Prophet whether it were made by word or by vision Further the selfe same is shewed by these words for Israel For these words teach vnto whom these things shall be a burden not vnto the Israelites but vnto their enemies Moreouer this selfe same prophesie is here commended two wayes First This prophesie commended from the person of the author thereof or of him that doth cōmand and declare these things For it is Iehouah the Lord or true God 1. From the person of the author thereof which sheweth that these things shall be Secondly from his power the which for the greater Emphasis vehemencie or force sake and for the terrifying or fearing of the vngodly 2. From his power What the figure Synecdoche is see Amos cap. 5 ver 21. and for the comfort of the godly is here expressed ouer three sorts of most excellent things by the which the whole world is contained by the figure Synecdoche For God ruleth ouer these things and hath power ouer them to wit ouer Heauen Earth and Men themselues Ouer Heauen because he doth stretch or spread it forth Gen. 1. Ouer the Earth because he hath founded or layd the foundation of it Psalm Against the old reuiued or renued error of those that hold the soule to be begotten 24. Ouer Men because he doth create and forme or frame their soules in them yea and that alone without any helpe of their parents For the fathers beget the bodies only So are wee taught to beleeue of God in this poynt Hebr. 12. ver 9. in these words Moreouer we haue had the fathers of our bodies which corrected vs and we gaue them reuerence should we not much rather be in subiection vnto the Father of spirits that we might liue So Eccle. cap. 12. ver 7. And dust returne to earth as it was and the spirit returne to God that gaue it Vers 2. Behold I will make Ierusalem a cup of poyson vnto all the people round about and also with Iudah will he be in the siege against Ierusalem The first similitude shewing how great a burden the Church hath alwayes been vnto her enemies THe first similitude whereby is shewed how great a burden Ierusalem and consequently the Church shall bee vnto her enemies inuading or setting vpon her as it