the end it might be vnderstood by this sacrament and signe of many crownes 2. The cause of this honor bestowed vpon him that this ministerie should afterward be glorious and bewtified most plentifullie and so farre forth as the reason of man his iudgement doth suffer most aboundantlie Now the cause or the foundatâ—â—n and ground of this so great honor of the ministery of God or of the church is Christ to wit that man who in this place and before cap. 3. ver 8. is called a Braunch and Luc. 1. ver 78. He is â—â—rmed the day spring that is to say hee by whom and through whose power and vertue all those which are plants in the church of God doe bud and spring and afterward doe florish liue and take deepe roote So Christ faith of himselfe Iohn 15. ver 1.2 I am the true vine and my father is an husbandman Euery branch that beareth not fruite in mee hee taketh away and euery one that beareth fruite hee purgeth it that it may bring forth more fruite Therefore Christ alone is the foundation and fountaine of so great glorie dignitie and honor of the ministerie of God that is of the priesthood of the law and of the ministerie of the gospel In him therefore aboue all the rest and first of all this glorie was to appeare doth appeare and hath appeared and in the ministers of the church who doe borrow this honour from him it doth so farre forth shine and shall shine forth as there is or shall be betweene them both to wit betweene Christ and the ministers themselues of the Church the counsell of peace that is great concord coniunction conformitie and agreement So before cap. 3. ver 8. this same Prophet did draw comfort and promised glorie from Christ the branch vnto the priests Three parts of this verse But this verse containeth three things First the trueth and certaintie of this prophesie by the earnest repetition of these words Say vnto him saying and also by the rehearsing of the almightie power and maiestie of God 1. The trueth certaintie of this prophesie the which is contained in these words The Lord of hostes The second the name of this man Christ which was to come 2. The name of the man Christ and to take vpon him the nature of man is here expressed whereupon the whole glorie of the ministerie of God and of his Church is grounded not his proper name I graunt but a figuratiue name or a name of dignitie by the which the efficacie or power of Christ and his degree of honour in the Church of God is signified to wit for that he is the branch that is the ground faith roote foundation and nourishment of all the faithfull And he shall come both in his place and also in his time The third thing is what that same man 3. What he shall bring to passe the man Christ shall effect or bring to passe that is he shal build that Temple of the Lord whereof the Temple of Ierusalem was a figure So then by the name of the Temple in this place is signified the Church of God the which at all times hath been gathered together by Christ through the preaching of the word of God The which promise albeit that it seemed hard yet shall it haue his accomplishment and fulfilling and therefore â—o the ende the Iewes might bee most assured of it it is repeated againe in the verse following Vers 13. Euen he shall build the Temple of the Lord he shall beare the glorie and shall sit and rule vpon his throne and he shall be a Priest vpon his throne and the counsell of peace shall be betweene them both THe figure Auxesis Auxesis what this figure is see Oseas cap. 7 ver 4. A three fold glorie of Christ or increasing For he amplifieth that same glorie of Christ that the priests and ministers of the Church may the more assuredly beleeue and perceiue how great their glorie shall be And here in this place is described or set forth a three-fold glorie of Christ to wit his honour rule priesthood yea the same firme apparent glorious 1. His honour His honour comprehendeth whatsoeuer outward beautie and excellencie may be noted and seene in the kingdome of Christ as in times past vnder the lawe was the gold and siluer of the Temple the precious stones in the garment of the high priest his dignitie among men and such other like the which notwithstanding were in the ministerie of the Temple and also in the Temple it selfe Now also euen vnder the Gospell Kings and Princes are brought vnto Christ and there may bee seene an outward glorie of the true Church of God how great soeuer it be Psal 72. The rule of Christ is described vnder the name of sitting dominion and the selfe same is also glorious and manifest 2. His rule because he hath a throne and moreouer it is vniuersall because Christ is sayd generally that hee shall rule and not ouer one or two nations only For whereas Luk. 1. Christ is sayd that he shall rule or reigne in the house of his father Dauid this doth not restraine the rule of Christ vnto one certaine nation but doth spread it ouer the whole world Lastly the Priesthood also of Christ is rehearsed 3. His priesthood and the same also manifest and glorious because it also hath his throne So then the Church also and the Ecclesiasticall or Church ministerie hath her iurisdiction and her throne although distinct or seuered from the ciuill as appeareth by this place Hence also is gathered that the same Christ is both the King and also the Priest of his Church and that for euer because both are by God shewed to bee in Christ without any limitation of time The application of the glorie of Christ vnto Iehoshua There followeth the application of the glorie of Christ vnto Iehoshua the high Priest and consequently vnto the whole ministerie of the Church whereof the hie Priest at that time was as it were the head or chiefe part And it is contained in these words The â—â—â—nsell of peace was betweene these two Therefore the ministers of the Church shall feele and receiue this glorie so farre forth as they shall consent and agree with Christ that is as they shall not dissent or disagree from the doctrine of Christ and as they and Christ shal bold together The Prophet therefore hath propounded or set forth two men to wit Iehoshua as the type or figure and the Minister and Christ as the trueth and fountaine of whom he sayth that the counsell of peace shall be betweene them that is singular consent and correspondence as they terme it or agreement the one with the other to wit that the ministers of the Church in the execution of their office haue regard vnto the glorie of Christ alone Except some man had rather to referre these words these two vnto
touched with the feeling of punishments sent by God Further when as the Prophet granteth the church that shee may mourne in her affliction or trouble hee sheweth that it is the part of men nay that it is godly to be touched and that earnestly with the feeling of the miseries sent of God and that for a man to harden himselfe agaynst them is not man-like and vngodly And therefore Iob in his sixt chapt and 12. vers asketh If his strength be the strength of stones or his flesh of brasse that hee should not bee moued with the feeling of his miseries And this was the affliction or trouble of the Church A comfort for the church Now followeth the consolation or comfort of the same For she shall be deliuered out of that miserie nay she shall be deliuered out of the hand of her enemies euen there and in that place that is in Babylon where shee seemed to bee vtterly lost and deade Ezech. 37. So then the Church shall be raysed and is raysed as it were out of a sepulchre or graue when as she is by God deliuered out of the hands of her enemies The which thing falleth out very often yea and hath done often in this ourage as we our selues haue seene Vers 11. Now also many nations are gathered against thee saying Sion shall be condemned and our eye shall looke vpon Sion A confirmatiō of the former comfort A Confirmation of the former comfort by way of answering such obiections as might bee made to the contrarie For he putteth away those difficulties and doubts which did arise in the mindes of the godly because of the great number of their enemies and the same most strong who seemed likely to hinder this deliuerance withstood them also when they were now deliuered Esd 4. Nehe. 4. He granteth therefore that nations and the same many in number shall bring as great let and hinderance as in them lyeth but the which God shall remoue and take away So then they shall be gathered together to keep the Church of God alwayes vnder oppression They shall wish with all their hearts that Sion may remaine polluted that is prophane desolate reprochfull wasted and that they may see this with their eyes and may inioy this pleasure for the name of God contemned or despised and that they may reioyce for the Church thus miserably vexed Vers 12. But they know not the thoughts of the Lord they vnderstand not his counsell for he shall gather them as the sheaues in the barne An answer against the attempts of the enemies of the Church AN answere against those attempts or indeuours and wishes of the nations which are enemies vnto the Church for these are enemies of the Church And the effect of this answere is that God albeit he sometime vsed those nations to correct and chastise his Church yet had not any such intent or purpose in his minde either vtterly to destroy his Church in such sort as they wish or to keepe it alwayes oppressed or vnder the crosse Wherefore the minde and the end of these prophane or wicked nations farre differeth from the purpose of GOD whilest they afflict or punish the Church of God For they desire vtterly to destroy the people of God but God his meaning and purpose is only to chastise and correct them Thus these men the enemies of the Church vnderstand not at all the coūsell of God So God by the Prophet Isai reproueth the intention of the King of the Assyrians contrarie vnto his purpose in punishing his people cap. 10. ver 7.8 where he sayth of him and his doings thus But he thinketh not so neither doth his heart esteeme it so but he imagineth to destroy and to cut off not a few nations For he sayth Are not my Princes altogether Kings So in Zachariah cap. 1. ver 15. he is greatly offended with the heathen for their immoderat crueltie in vexing his Church saying I am greatly angrie against the careles heathen for I was angrie but a little and they helped forward the affliction Neither shall that come to passe which the enemies goe about but which God hath decreed neither shall they goe any further or can they in vexing of the Church of God then the will of God will suffer Nay further God retorteth or turneth backe the indeuours of these men vpon themselues For God for this purpose gathereth together into one the enemies of his Church that when as he hath gathered them together as it were in one bundle and sheafe he may together and at once destroy and vtterly roote them out as it is here plainly set downe And Psal 76. ver 10. it is shewed how the rage and crueltie of the enemies turneth vnto the praise of God who restraineth the same as best pleaseth him Surely sayth Dauid the rage of man speaking against the crueltie of Sanneherib in the siege of Ierusalem shall turne to thy praise the remnant of the rage shalt thou restraine God therefore shall deliuer his Church Vers 13. Arise and thresh O daughter Zion for I will make thine horne yron and I will make thine hooues brasse and thou shalt breake in pieces many people and I will consecrate their riches vnto the Lord and their substance vnto the ruler of the whole world A confirmation of the former sentence A Confirmation of the former sentence touching the destroying of the enemies of the Church and that by the Church her selfe And he confirmeth it by the power the which God himselfe will giue vnto the Church This power doth GOD describe by diuers Metaphors that it may appeare to be the greater What the figure Metaphora is see Amos cap. 4. ver 12. as of an oxe treading out the corne whose horne is of yron and his hooues brasse Conferre this place with others of like sense as Psal 68. ver 22.23 where is spokē of the mightie deliuerance of the Church The Lord hath sayd I will bring my people againe from Bashan I will bring them againe from the depths of the sea that thy foote may be dipped in bloud and the tongue of thy dogges in the bloud of the enemies euen in it And Psal 149. ver 6.7 thus we reade of the power that God shall giue vnto his Church Let the Saints bee ioyfull with glorie let them sing For here by the figure Synecdoche vnder one kinde of contumelie or despitefull vsage which is to strike the cheeke with a rod all other kindes are comprehended What the figure Synecdoche is see Amos cap 5. ver 21. And this is a notorious and shamefull kinde of despite to bee boxed about the eares or striken on the cheeke Hereof Iob complaineth cap. 16. ver 10. saying They haue opened their mouthes vpon me smitten me on the cheeke in reproch And this reproch Dauid acknowledgeth God to haue payed his enemies home withall Psalm 3. ver 7. saying Thou hast smitten all mine enemies vpon the cheeke
there for the space of an houre only but shal dwel there without feare lodg there a long season and the voyces of them singing shal be heard in the windowes of those sumptuous houses because they shall there without all feare and those cruel beasts shal rest themselues there So great solitarines shall there be of those houses destruction of the postes For none shall goe into those houses none shall come forth of them none at all shall inhabite them but there shall be great solitarines euery where as I haue sayd no man shall driue away from thence these birds although they be vnluckie and dismal Vers 15. This is the reioycing citie that dwelt carelesse that said in her heart I am and there is none besides mee how is shee made waste and the lodging of the beasts euery one that passeth by her shall hisse and wag his hand The figure Sarcasmos what it is see Nahum cap. 3. ver 14. THe figure Sarcasmos or a most bitter taunting wherwith God laugheth to scorne the vaine confidence or trust bosting and despights of this most proud and iniurious citie agaynst other nations and sheweth that she is chastised by himselfe especially doth he laugh to scorne those reproches the which she without any stay or rule of her selfe had spued out against God and his church Therfore by way of matching together of contraries he setteth against her miserable estate the proud voyces of this nation and braggings of her selfe to wit that all men may vnderstand that pride alone and vaine confidence especially is the cause of the ruine and ouerthrow of most wealthy peopled nations Three proud tricks of the Niniuites So then the Prophet reckoneth vp three proud tricks of the Niniuites First their vaine confidence and securitie or carelesnesse This is the reioycing citie 1. Their vaine confidence c. The second the intollerable pride of her mind which would haue her selfe alone to be called and taken for the citie aboue and among all people and other cities of the earth 2. Their intollerable pride as if shee were the pillar of the whole world she sayd I am Thirdly the despising of other nations there is not any besides me And on the contrary side 3. The miserable estate of this citie heâ— miserable estate is by and by set downe first for that this proud citie cannot be able hereafter to be so much as a lodging for men but onely a denne of wilde beastes Secondly for that not onely whole nations shall despise her but also particular men shal euery one of them laugh her to scorne For they shall both hisse at her and point at her with their finger as sustayning and enduring iust punishment for her pride and haughtinesse Thirdly for that not onely the neighbours and such as are neere vnto her but also whosoeuer shall passe by that way and shall see her rubbish and ruines or destruction in contempt shall beholde that her vanishing and brittle glory and hisse at it as a thing the which in trueth was of no value in her and shall poynt at it that is shall laugh it to scorne CAP. 3. Vers 1. Woe to her that is filthy and polluted to the robbing Citie The third and last sermon of this Prophet THe third and last sermon of this Prophet wherin like as in the former both threatnings of God and also promises are contayned The promises are most excellent and most large touching the kingdom of Christ to be spread abroad throughout al nations But the Prophet beginneth with threatnings because that God wil first haue men to be amended in their life and conuersation before they heare or feele his benefites These threatnings also are in this place conceiued against the Iewes this is the third threatning of the iudgement of God made against theÌ„ euen by this one Prophet For they remayned both stubborne and stiffenecked in their sinnes whom the Lord notwithstanding would not haue to perish if they had had any heart or minde at all Wherein appeareth how great the patience and goodnes of God is in bearing with those that are his The order of the Prophet in deliuering the threatnings of God and in calling them vnto earnest repentance And after this course doth the prophet proceede in laying downe of these threatnings that first hee reckoneth vp the causes of GOD his punishments and afterwards the punishments themselues which were to ensue Touching the causes they were most waighty to wit both their vngodlines toward God and also their iniustice toward men albeit that the Prophet beginne with their iniustice because the same may more easily be discouered and whose effects are better knowen vnto men themselues Furthermore these causes and so great sinnes are first shewen to haue bin in the whole people themselues Secondly in their rulers both of the common-wealth and also of the Church And this is the order of this place This first verse and that following lay downe the corruption the which was most knowen and most great in the whole people and therefore vnder the name Citie doth the Prophet Sophonias speake vnto the whole citie He beginneth with a great and fearefull Woe Woe to make them attentiue or to giue eare vnto the sermon following and to shew that he will speake of the wrath of God against them And thus he briefly comprehendeth the summe of the whole sermon ensuing As for this first verse the same sheweth the great iniustice of the whole citie against men The great iniustice of the whole citie For first of all shee is sayd to be filthy and polluted vtterly and in euery respect with all sinnes and vices and is so called in the great indignation of the Prophet Secondly one kinde of these sinnes Couetousnes and such as was most common among them at that time is reckoned vp namely Couetousnes for they beguiled their brethren of their goods by all meanes both by violence and also by deceit Ianah For the worde which the Prophet vseth betokeneth both these kindes of deceiuing Vers 2. She heard not the voyce she received not correction shee trusted not in the Lord she drew not neere to her God Their vngodlines NOw followeth the vngodlines of the Iewes or of men toward God the which is first set downe in generall and afterward by partes such as it then especially appeared for to be Generally for that they giue not eare vnto the voyce of God that is they obey not God the which is indeed impietie or vngodlynes Of which thing these partes of impiety are witnesses First their rebellion Witnesâ—es here of disorderousnes when as they doe not receiue the discipline 1. Their rebellioÌ„ disorderousnes iudgments and rule of God appoynted in his lawe for their saluation and amendment Secondly their distrust For they doe not trust in the wordes and promises of God but doe either vtterly despise them or
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
this Ephah and why and drinke the drâ—gges thereof And women carrie this bushell not men for that like as wickednes was represented vnder the type or figure of a woman so also the iustice and wrath of God are set forth vnder the figure and shape of women least that the meeting and mixing together of men and women in the same matter and vision might seeme to haue some impure and vncleane cogitation or surmising Secondly that God may be vnderstood to bee able to execute his iudgements euen by most weake and feeble things Two women such as are women There are two women because that the anger and iustice of God doe alwaies follow and waite vppon one another and take punishment on the wickednes of men So Psalm 85. vers 10. the mercie and truth of God and righteousnes and peace are ioyned together Mercie and trueth saith Dauid shall meete righteousnes and peace shall kisse each other Winged These women are winged that they may bee vnderstood to bee most swift nimble and readie to execute the vengeance of God and to obey him Finallie they are carried with the winde Carried with the winde that the Prophet might teach that all things serue for the vengeance of God and that this iudgement of God shall be forthwith against the Babylonians and therefore that the Iewes should not stay and remaine in those countries any longer Vers 10. Then said I to the Angell that talked with me whether doe these beare the Ephah The prophet asketh the interpretation of the Angell THE Prophet dooth aske the interpretation of the Angell wherein he both sheweth his desire to the prophet shineth before vs as an example to doe the like And the women are saide in such sort to beare the bushel as if they would by and by throw it downe to the earth to signifie the wrath of God the which all creatures being the reuengers and instruments of God contemned or despised doe declare when as they reuenge the contempt or despising of God against the vngodly Vers 11. And he said vnto mee to build it an house in the Land of Shinar and it shall be established and set there vpon her owne place The interpretation conteining THe interpretation of the vision the which hath two parts For he describeth both the place and also the time or stay and continuance of this iudgement there The place 1. The place where this bushell or Ephah most full of the anger and vengeance of GOD was to be placed at the appoyntment of God is the land of Sennaar or Shinar that is Babylon or Chaldaea 2 The time and the countries nere vnto it the which had carried away the people of God into captiuitie vsed them hardly and intreated them cruellie on the which the Lord will now take punishment The time of the continuance of the vengeance of God against the Babylonians shall be for a great season and long For the vengeance of God shall remaine there established and setled as it were in her foundation out of the which it cannot afterward be easelie plucked and pulled Thus dooth the Lord punish his enemies in the end albeit that whilest they afflict or trouble his church they doe careleslie contemne or despise and laugh God to scorne For as Dauid teacheth vs Psal 75. ver 8. in the hand of the Lord is a cup and the wine is red it is full mixt and he powreth out of the same surelie all the wicked of the earth shall wring out and drinke the dregs thereof And as it is in the Psalm 32. ver 10. Many sorrowes shall come to the wicked but hee that trusteth in the Lord mercie shall compasse him It seemeth that these selfe same things may bee applied vnto many nations of our time which haue most hardlie afflicted the Church of God CAP. 6. Vers 1. Againe I turned and lift vp mine eyes and looked and behold there came foure chariots out from betweene two mountaines and the mountaines were mountaines of brasse Two visions conteining the coâ—firmation of two promises before THis chapter conteineth two visions the which in a word are the confirmation of two promises rehearsed before that is of the restoring and building againe of the church of God a fresh and of the ouerthrowing and destroying of the enemies of the same the which at that time for the most part and chiefelie were the Chaldeans 1. Of the sharp punishing of the Chaldeans and people of the North. The first vision of this chapter confirmeth that which went lastly and immediatly before of the most seuere or sharp punishing of those North people or Chaldeans 2. Of the restoring of the Church of God The second confirmeth those other promises of God the which did signifie and shew the restoring of the Church And albeit whatsoeuer God speaketh and promiseth be most sure because it is the word of God and consequently needeth of it selfe no other confirmation Psalm 10. yet notwithstanding both in regard of our selues who are too distrustfull and also for that time sake and state of the Iewes which at that time was most lamentable and contemptable or despised in the iudgement of men these promises of God which were so hard and incomprehensible or such as of flesh could not be conceiued were to be confirmed both by the sundry often repetitions of them and also by the declaratioÌ„ shewing of the maner of the things which should afterward come to passe as the meanes by the which God wold execute that his counsel or purpose The which thing is euidently performed in this vision For now God teacheth the Prophet and consequently those Iewes so vs likewise which are his Church by what meanes so great and mightie nations and people as those of the North without all question were might be thus brought downe And this selfe same thing is also particularlie in Daniel shewed declared cap. 7. and 8. but here it is propounded or set forth only in generall namely by the description of the wonderfull prouidence of God Two parts of this vision shewing the which doth both gouerne this vniuersall world and also euery seuerall people and nation of the same against the which he hath alwayes in a readines the ministers and executioners of his iudgements and will 1. The generall rule of God ouer all things Therefore there are two parts of this vision The one which sheweth the generall care and rule of God ouer this whole world and all things and kingdomes The other 2. What should fall out to the Chaldeans Two parts of this verse which declareth what shall fall out and come to passe vnto those Northren people and at that time enemies of the Iewes that is of the Church of God ver 8. Now this first verse doth first of all win authoritie and credit vnto the vision insuing and secondly in part containeth the reporting and declaring of the same The
the day which the Lorde hath made let vs reioyce and be glad in it Further in the description or setting forth of the comming of this king there are three things to be noted namely 1. The qualitie of the King the qualitie of the king the maner of his comming 2. The maner of his comming and the cause of the same The qualitie is twofold For this King of whose comming the Prophet saith that they are to reioyce is indued with iustice whereby he shall euery where set downe lawfull and good order 3. The cause of the same he shall take away things disordered keepe back violence defend the good and he is also indued with saluation whereby he will deliuer those that are his out of dangers And for as much as this King was and is Christ the Messias the true and euerlasting King and keeper of his Church he is said to be indued with saluation and iustice in respect that he is a man and not in respect that he is God For in respect that he is God he hath both these of himselfe and not of any other But in respect that he is a man he hath receiued the same both from himselfe and also from his Father The maner of his comming shall be base in deede and despiseable in the reason of men and therefore the maner of his comming shall not be glorious but such as is the comming of the simple and poorer sort of men namely sitting only vpon an asse yea and that the colt of an asse vsed to the yoake that is exercised vnto labour and not fatted nourished and kept for pompe or onely to bring coltes such as great personages are wont to haue for glorie and pompe For so dooth Matthew report this place cap. 21. ver 5. Behold thy King commeth vnto thee meeke and sitting vpon an asse and a colt the fole of an asse vsed to the yoke And Iohn saith cap. 12. ver 15. Feare not daughter of Sion beholde thy King commeth sitting on asses colt These asses vsed to the yoke Hesiodus lib. 2. Ergoon Kai Hemeroon calleth Talaipoorous that is induring great toyle and labour And by these things is shewed that the power of this King shall not be humaine but diuine and that we are to esteeme of it not after an humaine but after a divine maner Last of all is expressed the cause of his comming in these wordes Hee shall come vnto thee that is for the profit of the Church and not for his owne profit For Christ comming into this world profited not himselfe but his church onely and was made man not for his owne sake but for our sake Vers 10. And I will cut off the chariots from Ephraim and the horse from Ierusalem the bowe of the battell shall bee broken and hee shall speake peace vnto the Heathen and his dominion shall be from sea vnto sea and from the riuer to the ende of the land After what maner Christ shall be a King vnto his church THis is a making of the former matter more plaine wherein is shewed after what maner and after what sort this Christ or saluation shall be a King vnto his church the which hee had saide in the verse before And it is shewed to betwo fold both a making of a generall peace betweene all nations 1. He shall make peace among all nations and also a most large power and dominion or rule of this King The making of peace is declared by the effects to wit for that he shall cut off all armour instruments of warre and cause them for to cease both from Ephraim and Ierusalem and sinally in euery place that is among the heathen themselues For there shall be great peace in the whole world when as this King shall come which is not precisely to bee vnderstood of that same former comming whereof he spake in the verse going next immediatly before this but also of that time wherein Christ was borne in the world and of all that time wherein his Gospell is receiued and he himselfe reigneth among men For then are men of wilde beasts made men true peace is set betweene men and braules cease and discords are taken away So doth Isai cap. 11. ver 6. describe this time and this peace when he sayth The Woolfe also shall dwell with the lambe the Leopard shall lye with the Kid and the calfe and the lyon and the fat beast together and a little child shall leade them And thus doth Dauid set forth the power of Christ and his goodnes towards his Church Psal 46. ver 9. in these words He maketh warres to cease vnto the ends of the world he breaketh the speare and burneth the chariots with fire And not only weapons shall be taken away but peace or the words of peace shall bee betweene both the Iewes and also other nations The fruite of the receiuing of the Gospell is peace of the refusing thereof discords and ciuill or homewarres within our owne selues 2. The domion or rule of Christ The rule of Christ and consequently of the spreading abrode of the Gospell shall stretch most farre wide the which none shall be able to withstand For it shall be stretched from sea to sea These things no doubt are to be vnderstood of the calling of the Gentiles vnto the Gospell and of the spirituall peace of the Church the which is in the consciences by the consent of the faith of the Gospell the which maketh al the godlie in al places to be friends within themselues So doth Dauid vnder the person of Salomon expresse this peace of the Church and largenes of the borders of the kingdome of Christ Psalm 72. ver 7.8 saying In his dayes shall the righteous flourish and aboundance of peace shall bee so long as the Moone indureth His dominion also shall be from sea to sea and from the riuer vnto the ends of the land Vers 11. Thou also shalt be saued through the bloud of thy couenant I haue loosed thy prisoners out of the pit wherein is no water A comfort for the Church A Comfort For the Messias or Christ sheweth that he will communicate or impart that his kingdom vnto the Church herself and doth rehearse an effect thereof shewed now alreadie by himselfe And this communication or imparting is set forth by the figure Aposiopesis What the figure Aposiopesis is see Oseas cap. 8. ver 10. or keeping backe something vnspoken because of the earnest affection or loue of Christ toward his Church to wit in these words Yea euen thou in the bloud of thy couenant For there must bee supplied shalt reigne or haue rule from sea vnto sea c. For the good things or benefites which Christ our King hath the same he doth impart vnto vs for in himselfe as it is Reu. 1. ver 6. he made vs Kings and Priests vnto God his father because that our societie or fellowship with him is vnseparable
vnto the Gospell like as in the former verse they are foretold that they shall be called Foure things to be noted in this verse But this verse containeth foure things First the time in the which this prophesie shal haue his accomplishment and fulfilling In that day sayth he that is after the destroying of the citie by the Romanes 1. The time of the fulfilling of this prophesie For this word day betokeneth a long time The second addeth a promise Liuing waters or waters of life shall go forth By the name of waters are signified the spirituall graces of God as hath been expounded before 2. A promise of the waters of life Ioel. 3.18 So is it also taken Ezech. 36. ver 25. where God sayth Then will I powre cleane water vpon you and ye shall be cleane yea from all your filthines and from all your idols will I cleanse you So also is it taken Ioh. 7. ver 38. He that beleeueth in me as sayth the Scripture out of his bellie shall flow riuers of the water of life And of these waters without all doubt our Baptisme ordained of God is a figure and a Sacrament Thirdly 3. From whence and whither they shall flow this verse containeth the place both from whence those waters shall come forth and also into what place they shall flowe The place from whence they shall come is Ierusalem and Sion as it is agreeablie hereunto Isai 2. ver 3. The law shall goe forth of Zion and the word of the Lord from Ierusalem For from thence the Gospell came into the whole world The place wither they shall come is the East and the whole West the which in this place is described vnder the name of two Seas well knowne vnto the Iewes For the preaching of the Gospell was carried through the whole world both by the Apostles and also by their true successors 4. The continuance of these waters Fourthly this place sheweth how continual enduring and lasting these graces of God shall bee in the Church For they shall bee perpetuall both day and night and winter and sommer at which times of the yeare brookes and other waters that are not liuing or springing are wont for to faile and be dried vp that in this selfe same poynt may bee contained an amplification of so great graces of GOD through the which godly men shall liue yea and that for euer but spiritually Ioh. 6. and day and night and alwayes or continually Vers 9. And the Lord shall be King ouer all the earth in that day shall there be one Lord and his name shall be one The first amplification of this benefite containing THe first exposition or amplification of this benefite of God the which containeth two things to wit a description of true godlines or religion and the most farre spreading abroad of the same throughout the whole world 1. A description of true religion When as God therefore shall gather together his Church then also true and pure religion shal be restored yea and that vnto the whole world and it shall not be corrupt in one part and sound in another poynt as it often falleth out 2. The farre spredding abroad of the same but it shall be altogether and in euery poynt throughly pure and perfectly sound And this true religion doth the Prophet describe or set foorth three wayes First when as the Iehouah that is the true God is acknowledged to the King to wit of vs ouer whō he ought to rule Secondly when as Iehouah or the Lord is acknowledged to bee but one that is when as the one true God and not many are worshipped Thirdly when as his name that is his maiestie and power alone is acknowledged and is not diuided among many as among some other lesser and pettie gods as both the heathen did in times past and the Papists also doe at this day Vers 10. All the land shall be turned as a plaine from Geba to Rimmon toward the South of Ierusalem and it shall be lifted vp and inhabited in her place from Beniamins gate vnto the place of the first gate vnto the corner gate and from the tower of Hananiel vnto the Kings wine presses The second amplification of the former benefit THe second amplification taken from the full and manifest restoring of the Church the which is contained vnder the type or figure of Ierusalem the which was yet then to bee builded againe at that time wherein Zacharias liued Wherefore the true worship of God and the true Church of God shall manifestly bee restored And therefore it is sayd that it shall bee such as a citie builded in some high place aboue the middest of the plaine lying round about it the which is plainly seene on euery side For as Christ speaketh Matth. 5. ver 14. a citie that is set on an hill cannot be hid And the place and space from whence it is seene is here described to be very broade or wide to wit from the borders of Beniamin in the which was Rama 1. King 15. vnto the borders of the tribe of Simeon where was Rimmon Iosue 19. that by this meanes wee should vnderstand that the sight of the Church of God should be euident and in the view of all nations and people and not hidden or vnknowne Further as the Church shall be restored manifestly so shall it bee restored thorowly and hauing no want in any part thereof not in the preaching of the word not in the Sacraments not in the discipline of the Church must there bee any thing wanting This perfection is set forth vnder the figure of the citie hauing all her parts of the which reade Nehem. cap. 3. There is a like place Reuelat. cap. 21. ver 18.19 and so forth of the spirituall or heauenlie Ierusalem Vers 11. And men shall dwell in it and there shall be no more destruction but Ierusalem shall be safely inhabited The third amplification of the former benefit taken THe third exposition or amplification of the former promise and benefit of God taken from the number safetie of the Church The number is signified in these wordes They shall dwell in it not one or two only 1. From the nūber of the Church but very many and she shall be inhabited that is to say Ierusalem or that same Church of God which shall bee gathered by the preaching of the Gospell shall indeede bee dwelt in in great numbers and multitude of people 2. From the safetie of the same The securitie or safetie of the same is declared in these wordes She shall be inhabited safely that is without any danger either inward or outward neither shall she suffer destruction any more For the word Cherem in this place signifieth destruction the which oftentimes did fall out vnto that citie For it was destroyed both by Nabuchadnezzar and also by the Emperour Titus And it was likewise oftentimes taken as Iosephus teacheth lib. 7.
Notwithstanding the Lord testified unto Israel and to Iudah by all the prophets and all the Seers saying c. But how many sorts there are of true and godly prophesie according unto the manner of revelation the which was made by God shall be shewed afterwards in his due place A third difference of prophesie Finally the third difference of divination or prophesie generally taken is set from the event or falling out of things foretold For some of them doe alwaies so come to passe in every respect so as they have bin foretold the which is to be termed a tru prophesie As for other prophesies they are either not at all fulfilled or least wise not in such sort nor after such maner as they haue bin foretolde the which is called a false prophesie Therefore of prophets some are called true some false some casie plaine others darke and doubtfull and deceivers which do utter nothing plainly and understandably such a one as was Apollo that is to say Apollo the devil of Delphos the devill Satan the matter of profane prophets the which for the darknesse of his answers was of the heathen themselves accounted darke and doubtfull some of whose answers full of deceit are these among the rest King Craesus entring to the citie Halys This might as well be mens of his owne riches as of theirs of Halys shall overthrow great abundance of riches as Cicero doth translate it Againe I say thee Pyrrhus the Romanes may overcome which might be understood that the Romanes were as likely to give Pyrrhus the overrhrow as Pyrrhus them Some also are called deceiving prophets or lying prophets of whom hereafter for that albeit they do many times tell the truth yet they do often tell lies are not sent of God Therefore are they deceivers such as under the gospell are the prophets of Antichrist of whom Paul 2. Proofes of scripture that Antichrist and his prophets shal be false prophets and deceivers Thess 2.9 saith that his comming is by the working of Satan with all power signes lying wonders in all deceiveablenes of unrighteousnes among them that perish c. And in the Revel chap. 20. v. 10. it is said that the beast and the false prophets shall be tormented day night for evermore in a lake of fire brimstone And Peter in his 2. epist cap. 2. v. 1. affirmeth that there were false prophets also among the people even as there shall be saith he false teachers among you which privily shall bring in damnable heresies even denying the Lord that hath bought them and bring upon themselves swift damnation In the old testament those which withstood the true prophets are called false and lying prophets of the which there are these notable examples 1. King cap. 22. of the false prophets that deceived king Achab and Amos 7. of Amasias the priest of Bethel Likewise Ierem. 28. of Hananiah the false prophet that withstoode Ieremie And thus much of prophesie generally CHAP. 4. Of the signification of this word prophesie as it is vsed in the holy Scriptures OF all those things which have beene said before may easily nowe bee gathered what is that signification of the wordes prophesie and Prophet whereof there is vse in the holy scriptures And that is thus namely that in the word of God he is properly called a Prophet A description of a prophet out of the word of God which is sent of God both to declare his law and especially also to rehearse and confirme vnto the Church the promises of Christ or of the Messias the alone and onely Mediatour of the worlde which was to come He therefore for this cause doth foretell vnto the Church things to come and revealed or opened vnto him of God both as well to terrifie or feare the same from sinne and also to comfort it beeing afflicted or troubled and to stay it vp with the hope of peace and reconciliation or favour with God made and procured by the same Messias Iesus Christ This definition may seeme peradventure somewhat long yet is it not withstanding most true For it comprehended the whole nature of a true prophet and of true prophesie And first of all in this same definition Two endes of true prophesie 1. The prophets were to declare and expounde the law of God delivered by Moses is declared the end of true prophesie the which doubtles is two-fold For the Prophets doe both bring the exposition of the law of God delivered by Moses whereupon is this saying of the Prophet Esa chap. 8.20 To the law and to the testimonie And Malach. 4.4 Remember the lawe of Moses my servant which I commanded vnto him in Horeb for all Israel with the statutes and iudgements 2. To expounde the promises of the Messias and also they did call to remembrance of the Church of God and did expound and confirme those promises of God concerning Christ the which was then to be sent in the world Whereupon Christ by Paul Rom. 10.4 is said to be the end of the law and so consequently of the prophets who as we have saide Christ the foundation of the Apostles and Prophets were alwaies the interpreters and expounders of the lawe And therefore is Christ him selfe called the foundation or marke that the prophets ayme at as also doe the Apostles as Paul witnesseth vnto the Eph. 2.20 where he saith Ye are built vpon the foundation of the Apostles and Prophets Iesus Christ him selfe being the chiefe corner stone And 1. Cor. 3.11 For other foundation can no man lay then that which is laide which is Jesus Christ Likewise Augustine lib. 12. contra Faustum Manich cap. 1. and the Prophets by Ambrose lib. 2. de poenitent cap. 7. are saide to be the mouth of Christ After what māner the prophets expound the law of God and promises of Christ Secondly in that our definition is shewed the manner of expounding the law of God and promises of Christ by the prophets namely in that they foretel vnto the said Church things to come For they doe very plainly declare what iudgements of God shall come both vpon the Church it selfe and also vpon other nations and people of the world because of their contempt or despising of the doctrine conteined in the same lawe of God according vnto the revelation made vnto them by God Hereof commeth it to passe that the bookes of the Prophets are full of threatnings The prophets full of threatnings and of the feareful wrath of God prepared and readie against the world as appeareth in Esa chap. 13. ver 17 18. and in other places In Ierem. chap. 25. vers 44 47. and in other places Amos 1. Zach. 6.7 and in other places and so in the rest of the prophets also And Paul Rom 1. 8. saith that the wrath of God was made manifest from heaven against all vngodlines That which at all times by the Prophets of God
their crueltie shewed at the siege of Ierusalem and say Remember the children of Edom O Lorde in the day of Ierusalem which said Rase it rase it to the foundation thereof But at the selfe same time when as the Idumeans thought themselves most happy because of the then first most dolefull state of the Iewes their matters being then brought into so narrow a streict under Ioachim king of the Iewes Abdias denounceth or sheweth destruction unto the Idumeans as also doeth Ieremie cap. 49. from the 7. verse unto the 23. Abdias therefore must have lived and prophesied about the end of the reigne of Ioachim king of Iudah whilest Ieremias also used his office the kingdom of the Iewes being greatly diminished and decayed and the Idumeans for this cause reioycing and triumphing within themselves But these Idumeans did the Chaldeans afterward most cruelly bring in subiection unto themselves to wit when as they come againe the second time with their king Nebucadnezar to besiege Ierusalem in the reigne of Sedechias as it was foretold by Abdias After Abdias followeth Habakuk the prophet but in Iudea Habakuk For after the carrying away of Ioachim king of Iudah by Nebucadnezar into Babylon together with his mother and family nay after that the people of the Iewes being the people of God were sore pressed of the Chaldeans an infidell nation Habakuk prophesieth under Sedechias that is after the seventh yere of his reigne Therefore he setteth downe a forme of prayer for the Iewes already caried captives into Babylon and for them that were after to be carried Habakuk therefore with his owne eyes saw the Chaldeans uniustly ruling now over Iudea most greevously oppressing the people of God in the time of his prophesie at the which time Ieremie lived and yet also prophesied Yet in order and also in age the prophet Ezechiel goeth before the Prophet Habakuk but in Chaldea Ezechiel For Ezechiel together with Ioacim the king of Iuda who in the kingdome succeeded his brother Ioacim was carried away by Nabuchadnezar Emperour of the Babylonians But Ezechiel being in Babylon began strait for to prophesie that is in the fifth yere after the carrying away of Ioacim and to comfort the godly and to terrifie or affray the wicked Iewes Ezech. cap. 1. vers 2 3. In the fifth day of the moneth Chebar which was the fift yere of King Ioachims captivitie the worde of the Lorde came unto Ezechiel the Priest the sonne of Buzi in the land of the Chaldeans c. At the which very time Sedechias the uncle of Ioacim reigned yet in Iudea and Ieremie also prophesied of the same event or falling out of things Habakuk then is after Ezechiel because that Habakuk came neerer unto the times of the overthrow of the city Ierusalem VVherefore this sixt age had these prophets namely Nahum Ieremias Ioel Olda the prophetesse Sophonias Abdias Habakukin Iury and Ezechiel in Chaldea The 7. age from the captivitie unto Christ 508 yeres had these prophets To conclude the seventh and last age comprehendeth all that time which passed from the full captivitie of the Iewish people under the Babylonians which fell into the eleventh yere of Sedechias king of Iuda untill the birth of Christ and manifestating or shewing him in the flesh And this age hath 508. yeeres to wit 51 which are to be taken out of the 70 yeres of the captivitie of Babylon For of those 70 yeeres there were passed 18. comming in and falling betweene the first or begun captivitie which was in the fourth yeere of Ioacim king of Iudah and their full carrying into Babylon the which happened in the eleventh yere of Sedechias king of Iudah Therefore of those 70 there remaine onely 51 if you take out of them 19 yeres Now vnto these fiftie and one yeeres adde or put too the weekes of Daniel which are Dan. cap. 9. and containe 457 and you shall make 508 yeres which is the iust space of time which passed betweene the captivitie of the Iewes under Sedeehias and the birth of Christ Now this seventh age had these prophets knowen unto vs out of the word of God and first of all Daniel who as appeareth by his booke prophesied in Chaldea almost that same whole time of the 70 yeeres or carrying away into Babylon Daniel For he lived both under Nebuchadnezzar king of Babylon and all that time in the which was the Empire of the Chaldeans Finally became even unto Cyrus who overthrew the Empire of the Babylonians and did first set up the kingdome of the Persians Of this Daniel we read Ezech. cap. 28. vers 3. Beholde thou art vviser then Daniel he speaketh so in mockâ—ge of Tyrus there is no secret that they can hide from thee After Daniel succeeded the Prophet Haggaeus Aggeus after the deliverance of the people of the Iewes out of the captivitie of Babylon prophesying in â—udea After Haggeus succeeded Zacharias and albeit that they prophesied at one time yet Zacharias was the latter Zacharias And therefore Esdr 5. Agg. 1. ver 1. Zach. 1. ver 1. he is reckened after Aggeus as later then he in the execution of his office After Zacharias follovveth Malachias Malachias after whom the ranke and succession of the prophets was interrupted or broken of For those of whome mention is made Nehem. 6. ver 14. are not alowed Moreover those which after the times of Malachias wrote certaine Psalmes are not known by name albeit many of them were prophets of God The last and those which lived in the age and time of Christ but being yet an infant and unknowen are these Zacharias the father of Iohn the Baptist Luc. 1. Zacharias the father of Iohn Baptist Simeon Anna the prophetesse And Simeon and Anna the prophetesse of whom writeth the same Luke cap. 2. Wherefore this seventh and last age had these prophets Daniel Aggeus Zacharias Malachias Zacharias the second Simeon Anna. And thus much hitherto of the order and succession of the prophets of the old Testament CAP. 12. How the writings of the godly Prophets have beene gathered together AND this also is a worthy question How the writings of the godly Prophets which are now extant haue bene gathered togither The prophets of the heathen For concerning the Prophets of the heathen I haue nothing to say this only excepted that it appeareth out of the 6. book of Virgil his Aeneidos to witte that the Sibyllae did afterwardes write in leaves on the barkes of trees by peece meale the verses which they uttered with their mouth that their answers lay thus cast abroad and scattered about their cave in which being shut up they prophesied untill such time as they were gathered togither either by themselues or by some other body so were patched packed up togither But the maner of the godly prophets was otherwise the vvvhich did not make sleight accouÌ„t of their prophesies as namely being such the which
rewarde readie for vs albeit we be refused of men and that we profit not that is albeit the matter haue not such successe as we hoped for and wished that it should August lib. 1. contra Cresconium cap. 5.8 and 9. And this is the proper ende of this booke and appertaineth vnto all which ordinarily or extraordinarily are called by God either vnto offices in the common-wealth or in the Church The second ende and drift of this booke 2 Common with other Prophets is common vnto Ionas with the other Prophets to wit to set forth the iudgemenâ— and mercie of God towards mankinde in the which selfe same point notwithstanding Ionas hath this as peculiar vnto himselfe for that he is not here sent vnto the Church and people of God but onely vnto profane vnbeleeuing and vncircumcised person that we should vnderstand that God hath rule ouer all nations 〈◊〉 is the God as well of the Gentiles as of the Iewes and that heâ—â— waies hath bin Lord ouer them God is Lord ouer all but yet not father of all in Christ. but yet not father of them all 〈◊〉 Christ notwithstanding Psal 105. ver 7. He is the Lord our Gâ—â— his iudgements are through al the earth Rom. 3.29 God is he the 〈◊〉 of the Iewes onely and not of the Gentiles also yes euen of the Gentâ—â—â— also But of the Prophet himselfe many other before vs haue spâ—ken it may sufficiently be gathered who he was by the 2. Kâ—â—â— 14.25 where we read that Ieroboam the second restored the coâ—â—â— of Israel from the entring of Hamath vnto the sea of the wilderâ—â— according vnto the word of the Lord God of Israel which he spakeâ— his seruant Ionas the sonne of Amittat the Prophet which was 〈◊〉 Gath Hepher Who wheÌ„ce Jonas was And it seemeth that Ionas was the first of all 〈◊〉 Prophets whose writings are remaining in the bookes Canoâ— call For he liued before the battell of Ioas king of Israel with 〈◊〉 Syrians about the ende of the life and prophesie of Elizeus 〈◊〉 King cap. 13. ver 14. c. and cap. 14. ver 25. Reade that whicâ— haue written in my fore-notes and vpon the Prophet Amos. 〈◊〉 then the Prophets were sent vnto the Syrians and to them of 〈◊〉 mascus and to the Tyrians and Gentiles but yet extraordinaly as appeareth by the sending of Elias to the widow of Sareâ—â— 1. King 17. ver 9. c. by the going of Elizeus vnto Damascus 〈◊〉 King cap. 8. ver 7. where in that which followeth Benhaâ—â— king of Syria beeing sicke sendeth to knowe whether he shoâ—â— recouer or no. And 1. King cap. 19. ver 15. where Elias is 〈◊〉 God willed to goe vnto Damascus and to annoynt Hazâ—king of Syria Vers 1. The word of the Lord came also vnto Ionah the soâ— of Amittai saying THIS verse containeth both the calling of the Prophet Contents of this verse as the ratifying of his office to come 1. The calling of Ionas and also the name aâ—â— stocke of Ionas him selfe 2. His name and stocke 1. His calling He was therefore called by God 〈◊〉 tooke not vpon him this counsaile and purpose of any priuâ—â— surmize and thought of his owne Therefore when as Ionas followeth not his calling he resisteth against God calling him and is become guiltie of most shamefull rebellion Therefore that wee may vnderstande the sinne of Ionas and of all others that obey not God when he calleth their lawfull calling is first to be noted the which here is expressely concerning Ionas set downe and else where in like manner of others as 1. Sam. cap. 3. of the calling of Samuel and of his obedience beeing called and so also of Paul as he before Agrippa testifyeth of himselfe Act. cap. 26. from the 16. verse vnto the 21. 2. His name stocke And the name and stocke of the Prophet here expressed doe shewe more certenly that he was euidently and peculiarly called of God vnto that office the which afterward notwithstanding he did refuse Vers 2. Arise and goe to Ninive that great citie and cry against it for their wickâ—dnes is come vp before me A Plainer expressing of that in the first verse For he sheweth what that worde of God was A plaine laying out of all the circumstances of Ionas his calling why the which in the former verse he said came vnto him And briefely he stayeth vpon the laying downe of euery the circumstances of his calling to the ende that we may knowe that his calling was certaine and from God and that he sinned not of ignorance as one which had knowne nothing at all what he had commaunded him but of a setled and purposed obstinacie or stubbornnesse of minde The first circumstance is here expressed 1. CircumstaÌ„ce the commandement of God namely the commandement of God him selfe willing him to arise and goe that is all delay laid apart and all hanging backe or excuse making set aside to remooue from the place and lande in which he was He is commanded to arise and goe him selfe that he should vnderstande that he in his owne person must speake these thinges to the Ninivites in their presence not by a substitute or to get another to doe it for him For those whome God calleth vnto the office of teaching his Church ought to execute this office by them selues and not by others for them A pastour must attende vpon his charge vnlesse the more speciall good and seruice of the Church require his absence In this case he may substitute a man so was the absence of Epaphras at Colosse and of Timothy at Ephesus supplied by Tychicus Calv. Colo … chap. 4 ver 7. and 2. Tim. 4 9 10. 2. Circumstance 2. CircumstaÌ„ce The place whither he was to goe The Prophet himselfe sheweth the plaâ—â— vnto the which God precisely sendeth him and this is Ninive thâ— great and wealthy citie of the which shal be spoken hereafter 〈◊〉 whereof we reade Gen. cap. 10. ver 11. that it was builded by … shur and this citie was in Assyria out of the promised lande 〈◊〉 borders of the elect or chosen people Question But why is Ionas sent 〈◊〉 to it and doth Nahum afterwardes prophesie of it whenas tâ—â— Prophets of God for the most part were appointed and sent tâ— to the Israelites and not vnto the Gentiles Answer I answeare becaâ—â—â— that God by this threatning and meanes would shewe Why Ionas was sent vnto the Gentiles that 〈◊〉 onely among the Iewes and Israelites but in all nations 〈◊〉 people that he is a reuenger and punisher of wickednesse anâ— chalenger of his owne right and therefore the God and Lorde all peoples yet not the Redeemer of them all in Christ but oâ—ly of his Church Eph. chap. 5. ver 6. Let no man deceiue your vaine wordes Proofes that God is a reuenger punisher of wickednes for for such thinges commeth the wrath of
beside the Ethiopians And they came vp into Iudah and brake into it and carried away all the substance that was found in the Kings house and his sonnes also and his wiues so that there was not a sonne left him saue Iehoahaz the yongest of his sonnes The Lord also by his prophet Ioel complaineth of this crueltie as of other nations so also of the Philistins by name for selling a way his people into farre countries vnto the Greekes that there might be no hope of their returning when he sayth The children also of Iudah and the children of Ierusalem haue ye sold vnto the Grecians that ye might send them farre from their border God his church deare vnto him By this example also appeareth how deare the Church is vnto God how small tokens soeuer it retaine of his couenant as was the Church of the Israelites at that time when as he is in such sort angrie against the enemies thereof for handling it so cruelly Vers 7. Therefore will I send a fire vpon the walles of Azzah and it shall deuoure the pallaces thereof This verse is in a manner all one with the fourth before THis verse hath nothing singular or peculiar to it selfe from the fourth verse before except the name of Azzah or Gaza onely It therefore noteth that for this their crueltie they shall vtterly be consumed and destroyed and that in most fearfull manner as are those things which are wasted by fire the which consumeth all and leaueth nothing that it can reach or come vnto for with it there is neither pitie nor mercie Vers 8. And I will cut off the inhabitant from Ashdod and him that holdeth the scepter from Ashkelon and turne mine hand to Ekron and the remnant of the Philistims shall perish sayth the Lord. The iudgemēts of God against the whole land of the Philistines NOw the iudgements of God are threatned to the whole countrey of the Philistines as before vers 5. to the whole kingdome of Damascus And in this place are reckoned vp foure chiefe Tetrarchies or Quarternes of that countrey of Palestina to wit that of Gaza or Azzah that of Ashdod or Azotus that of Asculon and that of Accaron The sift Tetrarchie or Quarterne is ouerpassed namely that of Geth from whence was Goliath Of this Gethor Gith is mention Ios 13. ver 3. where it is reckoned vp as one of the fiue Lordships of the Philistines But this is singular or peculiar in this verse for that God doth denounce and shew that no remnants of this nation shall be left aliue and this he threatneth who is Lord and hath rule ouer all things So sore a punishment was not threatned vnto the Damascens but the iudgements of the Lord are iust and righteous albeit the crueltie of the Damascens may seeme greater then this of the Philistines Yet these Philistines did continually and daily afflict or trouble the Church of God when as they did sell the Israelites in such sort that they should neuer afterward be free againe Vers 9. Thus sayth the Lord for three transgressions of Tyrus and for foure I will not turne to it because they shut the whole captiuitie in Edom and haue not remembred the brotherly couenant The third example of God his iudgements against the Tyrians THe third example of the iudgements of God vpon the nations neere vnto the Israelites to wit vpon the Tyrians a florishing people at that time The selfe same things are here againe rehearsed the which haue been in the threatnings before besides a very few things peculiar vnto Tyrians For these also are noted and condemned for their extreme crueltie against the people of God whom they did so scatter abroad that they should neuer afterwards returne againe but perish dye in miserable captiuitie And this crueltie they procured against the Israelites by the Idumeans the brethrē of the Israelites The Tyrians breake the law of consanguinitie and of nature wherein these Tyrians did violate or break the lawe of consanguinitie or of bloud and kindred and of nature who did set those vnreconcileably together by the eares within themselues whom they ought to haue made friends one with another These Tyrians therefore doe make Executioners of their crueltie against the Church of God not euery one without regard and at all aduentures but the very brethren of the Church by how much the more detestable and vnmercifull nay more hurtfull and more contrary vnto nature it selfe and the common lawe of humanitie was this crueltie of the Tyrians against the Israelites and therfore worthily punished by God more seuerely or sharply For not onely those which commit euill are worthie of death but those also that consent vnto them that doe euill and stretch out the cordes of iniquitie and increase vngodlinesse and wickednesse among men Finally those which so farre as in them lyeth doe vtterly extinguish or quench the law of nature as these Tyrians did against such kind of sinners the Lord by his Prophet doth threaten a curse saying Woe vnto them that draw iniquitie with cords of vanitie and sinne as with cart ropes Esay cap. 5. vers 18. And Paul Rom. cap. 1. vers 31. maketh mention of such as being fearfully giuen ouer of God vnto their owne reprobate sense that they sinne against the lawe of God and of their owne conscience and draw on others to sinne when he writeth Which men namely giuen ouer of GOD though they knew the lawe of God how that they which commit such things are worthie of death yet not onely doe the same but also fauour them that doe them Vers 10. Therefore will I send a fire vpon the walles of Tyrus and it shall deuoure the pallaces thereof This verse is al one with some other before Conferre this tenth verse with those other verses before of the same contents and arguments Vers 11. Thus sayth the Lord for three transgressions of Edom and for foure I will not turne to it because he did pursue his brother with the sword and did cast off all pitie and his anger spoyled him euermore and his wrath watched him alway The fourth example of God his iudgements against the Idumeans THe fourth example of the iudgements of God against the nations bordering vpon the Israelites namely vpon the Idumeans themselues who are called the brethren of the Israelites Therefore the Israelites ought to be now the more moued with their punishment that they should not thinke that themselues should goe sco◠free but should beleeue the comminations or threatnings of God vsed against them Things common vnto the Idumeas with other nations to be true Now these things are common vnto the Idumeans with the other nations before named to wit that the Idumeans like as the former nations liued stub borne and disobedient against God and voyd of repentance and wickedly heaping sinnes vpon sinnes Secondly that they also like as the rest were cruell against the Church of God
Special and peculiar to themselues by these circumstances But the kind of their crueltieâ— speciall and proper to themselues and also farre greater then the which hath been set out before The which the Lord also doth declare by these circumstances First in regard of the persons for whilest the Idumeans doe persecute the Israelites 1. Of the persons they persecute and murther not euery one of the meinie but their owne brethren For Esau was the brother of Iacob yea his brother german and his twin or borne at one birth with him Of Esau came the Idumeans of Iacob the Israelites Their crueltie therefore was more shamefull against the Israelites then was that of the other nations For they did manifestly or openly breake in sunder the affections of nature it selfe Secondly God proueth the crueltie of the Idumeans to be greater 2. Of the outragiousnes of their anger by the manner or outragiousnes of their anger against the Israelites For it was so ouerpassing and farre out of square that it did vtterly abolish or doe away those inward feelings of nature the which doe stirre vp pitie and compassion among men as appeared by the doings and sayings of the Idumeans against the Israelites An example whereof may be taken out of the Psalm 137. vers 7. where the Prophet prayeth vnto God against the same saying Remember the children of Edom O Lord in the day of Ierusalem which sayd rase it rase it to the foundation thereof Hereupon that is by reason of the excessiuenes thereof the crueltie of the Idumeans in this place is called not only anger but also wrath or furie Thirdly 3. By the effects by the effects for they both persecuted them with the sword and also raunged against the Israelites with robbing and stealing Therefore the Idumeans spared neither the life nor the goods of the Israelites but being not content to haue murthered them they carried away and spoyled all their goods like theeues Fourthly by the time 4. By the time This anger of the Idumeans against the Iraelites was perpetuall and continuall not to be appeased not abating not ceasing nay the Idumeans spoyled and slew the Israelites both in the time of warre and also their wrath did watch the Israelites in the time of peace that is to say did lay continuall waite for them procured hatred and did hurt them Vers 12. Therefore will I send a fire vpon Teman and it shall denoure the pallaces of Bozrah The wisedome of Edom shall not helpe it in the day of visitation TEman a nation citie or people of Idumea of the which Ieremy speaketh cap. 49. ver 7. To Edom thus sayth the Lord of hostes Is wisedome no more in Teman Is counsell perished from their children Is their wisedome vanished Bozrah the head citie of the Idumeans The rest of this verse is allone with the like going before which hath been often repeated and signifieth that for this their crueltie they shall sharply be punished Vers 13. Thus sayth the Lord for three transgressions of the children of Ammon and for foure I will not turne vnto it because they haue ript vp the women with child of Gilead that they might enlarge their border The fift example of the Ammonites THe fift example of the Ammonites who themselues also were cosines or of kinne vnto the Israelites as namely those which came of Lot the nephew of Abraham to the end the Israelites might be the more moued with these domesticall or home examples And this in these Ammonites is a peculiar kind of crueltie against the Israelites that is the Church of God such as it was for that they most barbarously at one blow as it were The barbarous crueltie of the Ammonites did cut in sunder the women of the Israelites and the same great with childe against the lawe and feeling of nature cruelly murthering both the mother and her innocent or giltles child together The which furie is more then barbarous and brutish And this crueltie is increased by the circumstance of the cause for that the Ammonites did these things so cruell not to keepe away or to be reuenged of these mothers as being in armes or offering wrong vnto them but onely to the end they might haue the larger borders of their kingdome and the same voyd and emptie these Ammonites forsooth made lesse esteeme of the image of God shining forth in these women and their children then of one foote of dead earth the which they had a minde to vse and reteine Therefore in these men there was extreme crueltie ioyned with extreme couetousnes and ambition so consequently it was also grieuously punished by God and thâ—â— worthily God cannot away with crueltie shewed against such as beare a shew of his church be it neuer so little Further in all these examples this is to bee obserued and noteâ— that God is described and set foorth to be especially angrie wiâ—â— those nations because of the crueltie which they executed agaiâ—â—â— the Church of God euen such as it was such as the Israelites thâ—â—â— were that those which in these our dayes haue made those moâ—â— cruell slaughters and butcheries against the Church of God in the Realme of France and elsewhere may at the last vnderstand whaâ— iudgement of God is prepared for them and hangeth ouer thâ—â—â— head Vers 14. Therefore will I kindle a fire in the wall of Rabbah and 〈◊〉 shall deuoure the palaces thereof with shouting in the day of be tell and with a tempest in the day of the whirlewinde A speciall and peculiar point in the punishment of the Ammonites aboue the other nations mentioned before THis is speciall and peculiar in the punishment of the Ammonites that it shall be most speedie and most full of terroure feare It shall be most full of feare for that with the burning of Rabbah the chiefe citie of the Ammonites shall be ioyned both battell and such horrible feare as in miscrable manner is wont in suâ—â— cases to be heard by reason of the slaughters and murthers thereâ—â— committed For he telleth that this fire burning of Rabbah shâ—â— be in the very day of battell and in the very noyse and shoutings 〈◊〉 the battell where with those that are taken by the enemie shall Swordâ— most swift and speedie For it shall come creeping like a which wind such as is wont to be when stormes doe arise that this punishment of the Ammonites may fall out vnlooked for Vers 15. And their King shall goe into captiuitie he and his printâ—â— together sayth the Lord. COnferre this verse with the fift of this chapter expounded before with the which it hath some things agreeing This noâ—withstanding is here speciall and proper that not onely the peopâ—â— and common sort as in the punishment of them of Damascus theâ—â— specified but also the King himselfe and the Princes and Noblâ—â— or Peeres of the kingdome shall be led away prisoners and captiues vnto
description of the restoring of the Church Secondly a noting and poynting out of the time generally in the which this shall come to passe but not of the very moment and instant of time as is in Daniel cap. 9. And whereof Peter in the first Epistle cap. 1. ver 10.11 witnesseth 2. A generall noting of the time of the same that the Prophets haue diligently enquired and searched Which sayth he prophesied of the grace that should come vnto you searching when or what time the spirit which testified before of Christ which was in them should declare the sufferings that shall come vnto Christ and the glorie that should follow So then the true Church of God is here signified vnder the name of the tabernacle or cottage of Dauid because that like as Dauid was a figure of Christ so his tabernacle was and is a token or Sacrament of the Church And first of all the most miserable estate thereof is noted The miserable estate of the Church The glorious restoring of the same when as this tabernacle is sayd to haue been a cottage Againe that it was fallen and had manie breaches and ruines or rentings But the restoring yea the same in most excellent manner is described when as it is sayd that it shal neuerthelesse come to passe that both the building shall be reared vp againe and all his rentings and breaches shall be repayred and amended and that in such manner that the same dignitie coÌ„mendation fame reuerence shal remaine vnto the same second restored tabernacle the which both was in the first tabernacle and also was giuen vnto the same as is also Agg. cap. 2. Indeede the body tabernacle of the Church hath been pulled down both by the captiuitie of Babylon the which happened afterwards and also by the tyrannie of the Antiochi and other kings of Syria and likewise by the wicked doctrine of the Pharises but it was restored againe by Christ that same true Messias and sonne of the Virgin Mary and that indeed farre more gloriously and holily and excellently then was that first tabernacle vnder Dauid and Salomon And this is the most notable promise of the restoring of the Church The time of the restoring of the church set downe in generalitie Now the certaine time is rehearsed in the which these things shall be done but in generalitie For God had not yet reuealed or opened vnto his Prophets the very article moment and instant of time Therefore Amos sayth in that day to wit in the which I will send my Messias promised vnto you Vers 12. That they may possesse the remnant of Edom and of all the heathen because my name is called vpon them sayth the Lord that doth this The end of the building vp againe of the Church THe end is shewed of this building vp againe of the Church to to wit that the true God and he whom these contemne or despise may be worshipped of all nations and that all people of the whole world may serue him as the Prophet Malach. cap. 1. ver 11. doth prophesie hereof where he sayth From the rising of the Sunne vnto the going downe of the same my name is great among the Gentiles and in euery place incense shall be offered vnto my name and a pure offering for my name is great among the heathen sayth the Lord of hosts To which purpose doth Iames the Apostle conclude of this place of Amos as hath bin cited immediatly before in the 11. verse of this chapter Wherefore this place doth manifestly or plainlie containe the calling of the Gentiles and the setting vp of the true worship of God among them and the true obseruation or keeping of the same So then not only the Israelites shall at that time bee in the Church and inheritance of God but also the Idumeans and other nations because that they also shall call vpon the name of the true GOD to wit being taught thereunto by the Spirit of GOD through the preaching of the Gospell as it is shewed by Paul among other nations in the example of the Ephesians in the second chapter of his Epistle vnto them But because this seemed vnto the Iewes a thing alwaies impossible that the Gentiles should be conuerted and turned vnto the true God this promise is confirmed by the person of God himselfe promising the same because that he himselfe shall performe bring it to passe vnto whom nothing is hard much lesse impossible as the Angell Gabriel telleth the Virgin Mary Luk. 1. ver 37. saying vnto her meâ—uailing how she a virgin should conceaue and beare Christ With God nothing shall be vnpossible Vers 13. Behold the dayes come sayth the Lord that the plowmaâ— shall touch the mower and the treader of grapes him that soweth seede and the mountaines shall drop sweete wine and all the hilâ— shall melt The manifold fruits of this restoring of the Church NOw the fruites and commodities are reckoned vp the which shall come of this restoring of the kingdome of God and the same manifold or of many sorts Yet notwithstanding in all these by a proportionable sense and meaning are vnderstood the spiritual and healthsome gifts of God bestowed vpon those that are his The earthly blessings here promised are figures and tokens of spirituall and heauenly graces of the which the earthly the which are here rehearsed were signes figures and Sacraments like as Christ his curing of our bodily diseases were significations of his healing of our spiritual infirmities that is the diseases and imperfections of our soules to which end it seemeth that Matthew in his Gospell cap. 8. ver 17. alleageth the place of Isai He tooke our infirmities and bare our sicknesses And the writer vnto the Hebrewes seemeth thus far forth to giue testimony vnto the godly fathers of the former ages of the world that they euen then did vnderstand that the promises of earthly benefites should haue their full accomplishment and verifying in Christ and in his heauenly inheritance and spiritual blessings For thus writeth he of them cap. 11. ver 14.15.16 They that say such things decâ—â—â—â— plainly that they seeke a countrey whereby he declareth that they rested not in the outward promises of the earthly inheritance in the land of Canaan And if they had been mindfdll of that countrâ—â— from whence they came out they had leasure to haue returned Bâ— now they desire a better that is an heauenlyâ— a plaine proof that they had a speciall regard vnto the spirituall signification of these earthlie promises Wherefore God is not ashamed of them to be called thâ—â— God for he hath prepared for them a citie And so doth Augustâ—â— teach that these earthly blessings are to be vnderstanded to be moâ—â— fully and truely fulfilled in the spirituall the which they did represent Serm. in Mat. 18. tractat in Ioan. Euang. 49. But it was needfull that these things should be promised and in such sort to be
before they fell away from the Assyrians and vntill that Samaria was besieged by Salmanazar king of the Assyrians because of the trecherie and rebellion of King Oseas For euen yet then the strength of the Israelites was so great that for the space of three whole yeares they withstood the Assyrians and all their greatest forces 2. King 17. whereupon that estate of this kingdome although their last state is compared vnto a man childe and not vnto a woman And he is called 2. The name of the childe Lo-ghammi or Loghnammi Lo-ghammi that is Not my people as Paul doth expound it Rom. 9. ver 25. For there speaking of the calling of the Gentiles hee citeth the place of this Prophet cap. 2. vers 23. after this manner I will call them my people which were not my people anâ— her beloued which was not beloued alluding vnto the names of Lo-ammi and Lo-ruchamah 3. The reason of the name The reason of the name because 〈◊〉 should come to passe after this destruction that the same whole part of the seede of Iacob Abraham that is the ten tribes shoulâ— not any more be reckoned the people of God nor should retaine the couenant of God or any signe thereof but that they shoulâ— liue miserablie dispersed among barbarous nations among the which they should neither keepe nor celebrate circumcision and the memory of the true GOD as namely hauing forgotten altogether the God of Abraham when as the Iewes notwithstanding in the captiuity of Babylon diligently retayned both as a token oâ— the couenant of God yet remaining with them The people of Israel in their captiuitie retained no seale of God his couenant So then the people of Israel in their captiuity retained no seale of the couenant of God and there fore ceased to be the people of God and the true God ceased also to be the God of this people or to be counted and called and acknowledged their Father And therefore they were in deede Lo-ghammi that is Not his people Vers 10. Yet the number of the people of Israel shall bee as the sand of the sea which cannot be measured nor tolde and in the place where it was sayd vnto them yee are not my people it shal be sayd vnto them ye are the sonnes of the liuing God A comfort for the smal number of the godly yet remaining A Comfort which the Lord interlaceth to rayse vp cheare and comfort the small but yet deare number vnto him of the godly the which did yet remaine in that people For albeit this kingdome should perish yet should not the Church of GOD in that people perish therefore notwithstanding For God would gather it out of the middest of this people of the which notwithstanding being dispersed among the Assyrians there should not be any more a body and in which people there should remaine no signe visible oâ— to be seene of the couenant of God To be short God gathereth his Church out of all peoples much more out of the Israelites Wherefore this prophesie of the gathering together and preseruing of the church appertayneth vnto the calling of the Gentiles also not only vnto the calling backe of these ten tribes of Israel as Paul teacheth Rom. 9. cap. ver 25. alleadged before in the verse immediatly before going where the Apostle as it is euident to be seen of euery one doth purposedly cite it to proue the calling of the Gentiles Two parts of this verse This verse therefore contayneth two things one of the preseruing in the meane season and restoring of the church and the same most plentifull or in great number 1. The preseruing and â—estoring of the Church so that it may afterwardes be compared vnto the sand of the sea which is infinite and cannot be numbered nor measured And this did then come to passe when as the Gentiles through the preaching of the Gospel were called vnto Christ The other it declareth those 2. Out of whome God will gather his church out of whom GOD will afterwards gather the selfe same Church to wit out of all them the which were not his people before or at that time Therefore this promise is generall as Paul teacheth Ephes 2. ver 1. where he sheweth that God quickned the Ephesians which were dead in sinnes and tooke them also into the number of his Church as it followeth anon after the beginning of that chapter So then those which before were not the people of God the same afterwardes were made his not onely people and inheritance but also his sonnes and the Temple of the liuing GOD such as were both the Gentiles and also the Israelites being conuerted vnto the Gospel and gathered together by Christ into one sheepfold as Christ teacheth Iohn 10. ver 16. where speaking of the Gentiles in time to be gathered vnto the Church of the Iewes he sayth Other sheepe I haue also which are not of this folde them also must I bring and they shall heare my voyce and there shal be one sheepfold and one shepheard And vnto these doth Peter Epist 1. cap. 2. ver 9. giue very glorious titles when he calleth them A chosen generation a royall Priesthood an holy nation a peculiar or purchased people to shewe foorth the vertues of him that hath called them out of darkenes into his marueylous light Vers 11. Then shall the children of Iudah and the children of Israel be gathered together and appoynt themselues one head and they shall come vp out of the land for great is the day of Izreel A confirmatioÌ„ of the former promise consisting of three partes A Confirmation of the former promise of the restoring of the Church and that in most great number from the declaring of the thing and manner of the same albeit that the kingdome of Israel shall perish 1. The two kingdomes shall be frienâ—â—y vnited And here are three things told that they shall then come to passe when as GOD will gather together that same his Church First that Iudah and Israel that is both those kingdomes shall come together into one the diuision of mindes being taken away the which was before betweene them both For when as God through the Gospell gathered the Church vnto Christ all such distinction hatred and grudge of sexe of men kingdomes nations which was before was taken away 2. They shall all châ—se vnto themselues one and the same head The second poynt is That all these shall choose vnto themselues one and the same head to wit Christ giuen vnto them by God For it is not in the power of the Church to choose her owne head but he that is by God himselfe set for the head thereof he onely may be the head Eph. 1. ver 22. for so Paul there witnesseth of God That he hath made al things subiect vnder the feete of Christ and hath appoynted him ouer all things to be the head to the Church But when as men
compared with the Rose And these sundrie kindes of Metaphors doth God vse both to confirme this spreading abroade and increasing of this nation What the figure Metaphora is see Amos cap. 4. ver 12. and also to shewe and declare how ioyfull and wished for the same shall be Vers 6. His branches shall spred and his beautie shall be as the Oliue tree and his smell as Lebanon An amplification of the former promise AN amplification of the former promise concerning the multiplying of the seed of this nation that the same may be the more confirmed against all the doubts which might arise in the minds of men The seede therefore of the godly and of such as doe repent turne themselues vnto the true God and especially of the Israelites shall not only be manifold and greatly increasing but also comely and beautifull and odoriferous or well smelling The boughes therefore of this nation shall be spred abroad after that it shall returne vnto God how tender weake and smal soeuer they were before So of the despised stocke of Isai or Iesse was Christ borne Isai 11. ver 1. And Paul Rom 11. sheweth that these things shall come to passe in the last times of the world and after that the fulnes of the Gentiles is entred into the Church of God Therefore these things are not onely generally to bee vnderstood of any companie of the godly in any nation whatsoeuer but especially of the Iewes and Israelites when as by the preaching of the Gospell they shall bee conuerted and come vnto Christ Their boughs therefore and branches shall be spred most farre abroad as Dauid vnder the similitude of a vine brought out of Egypt speaketh of the increasing of the Church of the Iewes and Israelites Psalme 80. ver 10 11. The mountaines were couered with the shadowe of it and the boughes thereof were like the goodly cedars She stretched out her branches vnto the sea and her boughs vnto the riuer The same shall bee comely and beautifull to looke vpon as the oliue which is of a most pleasant colour So all do reioyce whilest they see the seed of the godly springing vp Lastly the same boughs of Israel shall be of a sweete smell as the trees of Lebanus the which do beare frankincense a gumme most pleasant delectable and sweetly smelling For these trees I thinke to be vnderstood in this place For the smell of frankincense is most pleasant in so much that frankincense was wont to be vsed of al nations in their holy seruice and Temples And the same groweth plentifully in the mountaine Libanus Wherefore of that place Frankincense is called in Greeke Libanos Frankincense in Greeke called Libanos and why Nothing could be sayd more elegantly nothing more grauely nothing to commend and set forth the issue and increase of the Church more fitly then these amplifications and speakings here vsed In a word the seede of the godly especially of the Israelites shal be spred farre abroad pleasant to behold most acceptable for their sauour and holy maners and sweet smell of good life so that all men shall be edified by that seede and reioyce of it Psal 1. Vers 7. They that dwell vnder his shadow shall returne * They shal liue with corne they shall reuiue as the corne and flourish as the vine the sent thereof shall be as the wine of Lebanon The third benefite Tranquilitie and peace THe third benefite distinctly or expresly set downe by the Prophet the tranquilitie peace of the sayd godly whom the Lord shall reserue and multiplie This tranquilitie is signified vnder the name of the shadowe of God in the which the Prophet promiseth that they shall sit after that they shall be returned vnto God Now the shadowe of God in the holy Scriptures doth signifie a most safe and strong tower and defence Psal 17. ver 8. Keepe me as the apple of the eye hide me vnder the shadowe of thy wings Therefore in this shadowe they shall sit quiet And this vnto the former benefites is such an increase as is to be wished for that this nation being multiplied shall moreouer safely and quietly inhabit that countrie into the which it shall by God be called backe againe The fouâ—â—h benefit They shall liue with corne 4. The fourth benefit plentie of sustenance to liue withall Therefore they shall not onely dwell safely but they shall liue also commodiously and they shall there be nourished or fed by GOD with very good meate Psal 23. and Psal 81. ver 16. God telleth the Israelites how he would haue maintained and nourished them if they had walked in his wayes saying And God would haue fed them with the fat of wheate and with honie out of the rocke would I haue sufficed thee This plentie store of sustenance to liue withall is also a blessing of God toward those that are his and a fruite of godlinesse For faith hath the promises of this life present and also of the life to come sayth Paul 1. Tim. 4. ver 8. And therefore Dauid Psal 31. ver 19. in admiration or wondring at the kindnes of God in prouiding for those that doe feare him sayth How great is thy goodnesse which thou hast layd vp for them that feare thee and done to them that trust in thee euen before the sonnes of men The fift benefit The floure that is 5. Their liuelines and strength the strength and liuelines of this people and their remembrance shall be happie As for their strength and liuelines it shall bee as the vine the which at what time it floureth is of so fresh a smell and so liuely a state that not onely the vineyard it selfe that is the place in which the vine is planted smelleth most sweetly and is filled with this sauour but also the whole quarter that is neere vnto it in so much that if there bee any serpents in those places they are chased and driuen away with the smell of the vine so wholsome and liuely is the force and strength of the vine So the floure and strength of those godly especially of the Israelites when as by the preaching of the Gospell they shall be conuerted vnto Christ shall be sweete and neuerthelesse firme and strong that they may endure lustie a long season like as was the most fragrant liuely smell of the garments of Iaacob which when Isaac smelled he blessed him said Behold the smell of my sonne is as the smell of a field which the Lord hath blessed Gen. 27. ver 27. Their remembrance also or sent shall be most pleasant vnto all men as is the smell of vines or wine of Libanus that is it shall continue most long and neuer be forgotten as Dauid also speaketh of the remembrance of the godly Psalm 112. ver 6 Surely he shall neuer be moued but the righteous shall be had in euerlasting remembrance For the kinde of wine here spoken of is most
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
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
base flock of those by whome through the guidance of Christ they shall bee trulie fed and gouerned nor disdaine them for their Pastors and Shepheards See Isai cap. 11. Vers 6. And they shall destroy Asshur with the sword and the land of Nimrod with their swordes thus shall he deliuer vs from Asshur when he commeth into our land and when he shall trade within our borders The Rebels shal be conquered by force BVt the rebels the which shall continue resisting and striuing against Christ the which are here signified vnder the name of Assyrians and Nimrodians Christ shall master by force and subdue them by the sword partly in deede by the spirituall sword by the Pastors and true teachers whom he shall then raise vp partlie by the godly and christian Princes whom hee shall arme against such enemies of his church that they may keepe away their force from the church So God hath giuen vnto his Church Constantinus the great and Theodosius the elder Martianus and other godly Princes Vers 7. And the remnant of Iaacob shall be among many people as a dewe from the Lord and as the showres vpon the grasse that waiteth not for man nor hopeth in the Sonnes of Adam A third confirmation of the former comfort taken from the power and authoritie of the church THe third confirmation of the same comfort and promise taken from the power and authoritie of the Church For not onely Christ but also the Church hath authoritie and gouernement But Christ of himselfe as God hath it But the Church as receiuing it from Christ And by the authoritie of this rule and power the Church shall both defend those that are obedient vnto her and shall breake in peeces those that resist against her For the Pastors haue as Paul saith both the spirit of mildenes and also a rod the which they can vse And therefore he asketh the Corinthians 1. Cor. 4 ver 21. What will ye shall I come vnto you with a rod or in loue and in the spirit of meekenes And 2. Cor. 10. ver 4. cited before ver 5. Also Mat. 16. ver 19. where Christ saith vnto Peter I will giue vnto thee the keyes of the kingdome of Heauen and whatsoeuer thou shalt binde vpon earth shall be bound in heauen and whatsoeuer thou shalt loose on earth shall be loosed in Heauen Wherefore the Prophet now in this place reciteth both effects of this power the which by Christ is giuen to his Church And in this verse that which shall appeare in those that shew themselues willing to be taught in the verse following the other effect which is to be seene in the rebels This verse hath three things to bee noted First to whom this power is promised 3. Things to be noted to wit to the remnant onely of Iacob and not vnto that whole people which boast themselues to be the seede of Iacob 1 To whom this power is promised For not whosoeuer are of the seede of Iacob the same are the Sonnes of Iacob Rom. 9. ver 6.7 But they which imbrace the faith of Iacob and those are they which are in deede godly and faithfull the which both in this place and euery where in the holy Scriptures are fignified vnder the name of a Remnant least the hypocrites might suppose the promises and this power to appertaine vnto them Secondly there is to be noted what he promiseth in this place 2. What is promised namely a most sweete effect of the power of the church towardes those that are godly in deede in euery nation The which consisteth herein that the Church or God by the spirituall worde doth in all places nourish them feede them giue them strength to increase comfort them Finally performeth the selfe same vses towards them the which the rayne or small dewe and glistering in the fieldes bringeth either vnto the grasse when it first peepeth out of the ground or when as it is alreadie growne forth The like similitude is else where vsed in the Scriptures as Psal 72. ver 6. He shall come downe like the rayne vpon the mowen grasse and as the showres that water the earth So Psalm 65. ver 9. Thou visitest the earth and waterest it thou makest it very rich the Riuer of God is full of water thou preparest them corne for so thou appointest it Thou waterest aboundant lie the furrowes thereof thou causest the rayne to descend into the valleyes thereof thou makest it soft with showres and blessest the bud thereof And this doth the Church performe vnto the godly by the disposing and preaching of the word of God whereof it is the keeper and pillar as Paul speaketh 1. Tim. 3.15 and in respect that it hath the externall or outward ministerie thereof to wit by ordeining of true and faithll Pastors These things if thou doe saith Paul thou shalt saue thy selfe and others 1. Tim. 4. ver 16. And Rom. 1.16 The gospell is the power of God vnto saluation Otherwise the power and vertue it selfe which inwardly dooth nourish vs comfort vs and giueth increase is properly from God and is the Spirit of God and commeth not from the church as Paul teacheth 1. Cor. 3. ver 7. saying So then neither is he that planteth any thing neither hee that watreth but God that giueth the increase And the Prophet amplifieth this effect of the power of the church toward the godly from the kinde of rayne whereunto he compareth it For this power of the church is like not vnto euery raine but vnto that which alone without the labour of men that are vine dressers gardeners and husbandmen without their trauaile and diligence I say nourisheth bringeth foorth and strengtheneth the grasse herbes that spring out of the earth The which doubtles is a most powerfull and plentifull vertue of rayne So dooth the Church feede the godly with the word of GOD alone not mingling therewith or vsing any doctrine of men Otherwise as touching the seruice and ministerie of men that preach the gospell the same doubtles is necessarie in the church of God and at no hand to be taken away neither is it in this place condemned For how shall they heare except there bee those that preach saith Paul how shall they preach except there bee some ministerie ordeined But in this place is shewed that the word of God alone is sufficient throughly to nourish the godly to shut out any other kinde of doctrine whatsoeuer such as are the traditions of men and not to take away the meanes of expounding the same worde of God such as are the faithfull Pastors For things contained one vnder another are not contrarie Thirdly 3. Among whom the Church shall haue and shew this power it is to bee noted among whome the Church shall haue and shew this power to wit among the nations that is people strangers before from true faith and the heauenly doctrine nay moreouer resisting and striuing against it yea
meete and right that she should bee so punished For shee hath sinned against God For this is the first reason and preparation of a minde submitting it sâ—lfe vnto the iudgements of God namely earnestly and truely to acknowledge his sinnes and to be displeased with it selfe for the same For this sence or feeling of sin causeth that we murmure not against God but that wee beare his wrath with a quiet minde 2. The punishmeÌ„t shall not be perpetuall The second reason of this comfort and patience of the Church is because this punishment shall not bee perpetuall but onely vntill such time as God shew himselfe a pleader and Iudge betweene his church and the enemies thereof For then will he acquite his church in regard of her enemies and will condemne the enemies of the same So speaketh Dauid of GOD his iudging of his cause against his enemies and the enemies of his church Psal 7. vers 7 8. Awake for me according to the iudgement that thou hast appoynted So shall the congregation of the people compasse thee about for their sakes therefore returne on high The Lord shall iudge the people iudge thou me O Lord according to my righteousnes according to mine innocencie that is in me This the church calleth her iudgement that is the gayning winning of her cause and the time of her deliuerance when as God himselfe shall pronounce or giue sentence of the cause of his church her enemies The third reason of the patience of the church â—s 3. God shall bring forth the righteousnes of his church into the sight of al men that GOD shall bring forth that same righteousnes of his church into the light and eyes of all men that she may be acquired iustified of euery body This is a most singular comfort of the godly and a true foundation of patience for that God at the last and in the end notwithstanding those that be his be neuer so much afflicted by the vngodly will shew and declare that they were iust and guiltles in regarde of their enemies that afflict them Then therefore shall the Church see and perceiue her owne righteousnes not in respect of GOD but in respect of her enemies and of men that vexed and afflicted her Vers 10. Then she that is mine enemie shall looke vpon it and shame shall couer her which sayd vnto me where is the Lord thy God Mine eyes shall behold her now shall she be troden downe as the mire in the streetes An amplification of the former patience and comfort of the church AN amplification of the former patience and comfort the which is felt by the Church by meanes of her iustification to wit because in the end the very enemies of God themselues shal acknowledge and confesse the same righteousnes of the Church This shall come to passe both in the last iudgemeÌ„t also it doth com to passe as often as God by the preaching of his word doth make it known vnto the world that the doctrine of his church is the truelight of the Gospel and heauenly godlines And now out of this confession and acknowledging of this righteousnes wherewith the Church was endued and the which is made by the enemies followeth the shame reproch of the sayd enemies and that especially in those scoffes and taunts wherewith they sharply and bitterly laughed to scorne the hope which the Church did repose or put in GGD demanding of the poore afflicted church Where is thy God And after this sort doe the wicked gibe and floute the godly Psal 42. and 43. Finally The great shame and reproch of the enemies of the Church how great this shame and reproch of the enemies of the church shal be is declared by a double effect namely both for that the church her selfe shall see with her eyes and also euen in this world that same exceeding confusion of her enemies and the enemies themselues shall be despised of all men and be troden vnder foote of euery one as the mire in the streetes These things no doubt come to passe when as God openeth the light of his truth vnto the world Then the enemies of the church are most abiect and contemned as we see in these our dayes when as poperie is banished and cast away in this yeare of the Lord 1582. Vers 11. This is the day that thy walles shall bee built this day shall driue farre away the decree An other confirmation of the comfort hope of the Church ANother confirmation of the comfort and hope of the church the which is taken from GOD himselfe promising the same For here now is GOD brought in by the Prophet promising help vnto those that are his and pronouncing their deliuerance from miserie So then these wordes The day to builde and the verses following vnto the 18. verse are the wordes of God speaking and shewing him selfe vnto his Church trusting in him and most fully comforting her First GOD himselfe promiseth and declareth that it shall come to passe that the Church shall bee builded vp agayne and that assuredly and within a short time For the people was in the captiuitie of Babylon but onely seuentie yeares Ierem. 25. Vers 12. In this day also they shall come vnto thee from Asshur and from the strong cities and from the strong holdes euen vnto the riuer and from sea to sea and from mountaine to mountaine They shal come vnto the church from all places and countries SEcondly he promiseth that it shall come to passe that they shall come vnto her from all places euen by publike commandement and that from out of Assyria Euphrates Egypt other countries The which thing came to passe both vnder Cyrus and Darius wheÌ„ as the Temple of God was renued and restored by publike decree and also as often as before Christ was borne and made man God did helpe his Church as vnder the Machabees and lastly vnder the Gospell of Christ when as all nations came running vnto the true Church of God the which were prophane or wicked before and also enemies vnto the name of God Furthermore and now also when as the Gospell is preached vnto the world Vers 13. Notwithstanding the land shall be desolate because of them that dwell therein and for the fruits of their inuentions THis is the figure Occupatio The figure Occupatio what it is see Amos cap. 5. ver 3. or preuenting an obiectioÌ„ the which the Lord addeth least that the godly because of the affliction of this people the which was very shortly to insue might despayre of the former promises Therfore that both they might be streÌ„gthened also that he might moderate their ioy God did put in this mentioÌ„ of the laying waste of the land which was to come And this verse hath two things First 1. The laying waste of this land a threatning of the laying waste of the nation and of this land that is of the Church the which
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
is driuen and banished out of the Church 2. That the true God onelie is acknowledged by her and when as his right and lawfull worship is giuen vnto God according vnto his word and retained and kept in the Church 3. That she shall not be ashamed Thirdlie that this people shall not be ashamed And of this the Church hath proofe and experience when as God casteth down and ouerthroweth her enimes and deliuereth her being afflicted or in trouble and maketh her to be a conquerour before the world that all men may know that she ruleth ouer her enimies and is cherished and maintained by God So God promiseth for his Church Isaie cap. 60 ver 12. of whose enimies he sayth For the Nation and the kingdome which will not serue thee shall perish And those Nations shal be vtterlie destroyed And ver 16. he promiseth her abundance of many rich blessings saying Thou shalt also suck the milke of the Gentiles and shalt suck the breasts of kings and thou shalt know that I the Lord am thy Sauiour and thy Redeemer the mightie one of Jacob. And these are the earthlie blessings the which God bestoweth vpon those that are his Vers 28. And afterwarde will I powre out my spirit vpon all flesh and your sonnes and your daughters shall prophesie your old men shall dreame dreames and your yong men shall see visions The second part of the cōfort of the Church conteining Spirituall promises THe second part of the comfort of the Church the which conteineth the Spirituall promises of God and the same also most plentifull like as the first part did set foorth most singular earthlie blessings And where as the Spirituall promises are deliuered in the second or latter place this is don in regard of our imbecilitie or weakenes namelie because that by these earthlie things we are to be led as it were by the hand to the tasting and vnderstanding of the spirituall So in the Lord his prayer the petition for our dailie bread goeth before it which is of the forgiuenes of sinnes Furthermore the circumstance of time was by the Prophet obserued in this place as appeareth For first God gaue and imparted vnto the Iewes those earthlie blessings before he bestowed on them these spirituall graces of the which he here intreateth Moreouer this so large and rich a promise is propounded or deliuered vnto the Church with great garnishing or eloquence and fine setting out of the same both because we are wont coldely and slenderly to regarde and esteeme this kind of the graces of God and therefore we are earnestly to bee spurred vp to the consideration of the price and value of them and also for that if those earthly giftes be described or set forth vnto vs with so great amplifiyng laying out of the same how much more ought these spirituall benefites to be commended vnto vs Three parts of this verse This verse hath three things to be noted namely the time wherin these things are promised that they shall be 1. The time secondly the thing it selfe which is promised 2 The thing promised and thirdly the persons vnto whom it is promised As for the time there is a certaine time assigned yet no time neere at hand 3. The persons to whom it is promised or short time for the Iewes must first be deliuered out of the captiuitie of Babylon the Babylonians themselues must be ouerthrowen and the marueilous workes of God such as were in the times of the Machabees appeare in the preseruing 1. The time feeding and defending of his church Wherefor there is in this place noted a long time and far to come and many ages distant from the time of this prophet to wit the time of the comming of Christ and bestowing these giftes vpon his church as Peter doth expound it Act. 2. ver 16 17. where he citeth this very place of our Prophet to confirme the myraculous and extraordinary graces of God his spirit in the feast of Pentecost powred out vpon them And so doth Paul also take the same Ephes 4. ver 7. where he speaketh of the diuersitie of giftes by God bestowed vpon the ministers of his church for the good of the same saying When he ascended vp on high hee led captiuitie captiue and gaue giftes vnto men This place of Ioel agreeth with that of Isai cap. 44. vers 3. I will powre vpon the thirstie and floods vpon the drie ground I wil powre my spirite vpon thy seede and my blessing vpon thy buddes And with that of Zach. 13. vers 1. In that day there shall bee a fountaine opened to the house of Dauid and to the inhabitants of Ierusalem for sinne and for vncleannes So euery where in the prophets long times and greatly distant one from another are ioyned together as Isai 7. vers 8 14. because that all the whole space the which passed from the time of the prophets vntill the incarnation of Christ is compared onely vnto the first parte of a day Nay moreouer in the verses following is declared by the Prophet what shall bee the estate of the Church and of the whole world vntil the consummation and ending thereof Wherefore these wordes And it shall afterward come to passe doe containe that same whole time the which passed vntill the comming and death of Christ and the visible sending of the holie Ghost of the which there is mention Act. 2. And thus much concerning the time 2. The thing promised The matter or thing it selfe which is promised is a spirituall grace and the same most abundant and plentifull towards al kind of men the which shall bee members of the church God therefore is sayd that he shall not onely giue but also powre out most largely For albeit before the comming of Christ God gaue vnto the fathers his holy spirite as for example vnto the Prophets and other the godly yet was that grace as a smal part and certaine little drop as a little portion of fayth and knowledge of saluation of Christ and of the secret of God in comparison of that which both the Apostles and also others receiued on that day of Pentecost or Whitsontide and also in comparison of that which the Church nowe hath and receiueth through the benefit of Christ For he that is lesse in the kingdome of God and vnder the preaching of the Gospel is greater euen then Iohn Baptist himselfe much more therefore then the former Prophets Mat. 11. ver 11. So then this powring out and this so great light of the knowledge of God and of fayth imparted and bestowed vpon the godly is to be vnderstood in a certaine respect namely by the comparing together of the spirituall giftes of God and of the same knowledge made of God vnto the church before the comming of Christ And therefore Eph. 3. vers 4 5. Paul speaking of these two times of knowledge sayth that the vnderstanding of the mysterie of Christ
done of euery godly man in so great confusion of â—he world and hurly burly of things that he be not swallowed vp or perish with the world but may bee deliuered and himselfe escape safe out of so great shipwrackes to wit that he truly call vpon the name of God according vnto true faith and according vnto the commandement of God So Christ hauing preached of the same afflictions teacheth that this onely remedie is then left vnto those that are his namely that by true faith patience and with feruent earnest calling vpon the name of God they do adioyne themselues vnto the hearing of the true doctrine of the Gospell as the Eaglâ—â— doe vnto the dead carkasse Matth. 24. ver 28. And cap. 10. ver â—â— she sheweth That he which indureth to the end shall be saued Aâ—â— Luk. 21. ver 19. he sayth vnto his Disciples By your patience pâ—ssâ—â—â— your soules The reason why they shall be deliuered The reason is added because euery one that is whiâ—â— out of any nation shall call vpon the true God to wit by true faâ—â—â— for otherwise he cannot truly be called vpon the same shall 〈◊〉 saued by God and shall escape safe out of so many shipwrackes whether he be a Iew or of the Gentiles So doth Paul expound this place Rom. 10. ver 13.14 For this promise whereof he speaketh now is generall and appertaineth generally vnto all nations and not vnto the Iewes alone but vnto all the true remnants of the Church out of what nation soeuer the Lord shall call them vnto himselfe and vnto the true knowledge of him as the Prophet himselfe doth expound it and Peter also Act. 10. ver 35. when he saith In euery nation he that feareth him and worketh righteousnes is accepted with him So then there is here both a remedie set forth vnto the godly and also a cause of this remedie Two things yet to be noted Further there are yet two things added in this verse One the foundation of this cause the other the place wherein this true calling vpon God is and consequently the saluation of men 1. The foundatioÌ„ of the former cause The foundation of this cause is the free promise of God For God will in such sort doe this because he hath freely so promised and calleth those whom he desireth to saue 2. The place where this inuocation must be For here the Prophet speaketh of an effectuall calling of God whereby men are truely conuerted vnto God through faith the which faith it self also is meerely free as is also the promise of God of the sauing of some certaine men Rom. 11. ver 5. Euen so then at this present time there is a remnant through the election of grace 1. The free promise of God So then the meere or only mercie and grace of God towards men is the foundation of this saluation and hope of the godly 2. The place Zion and Ierusalem that is the true church of God The place is added in the which God is truely called vpon and consequently where there is true saluation and escaping not so much indeed of the bodie or out of the dangers and afflictions of this life as of the soule and from euerlasting damnation the which 〈…〉 most fearfull death and punishment and most especially of all men to be dreaded as Christ teacheth Matth. 10. ver 28. where he sayth Feare ye not them which kill the bodie but are not able to kill the sâ—â—le but rather feare him which is able to destroy both bodie and soule in hell Now this place is Sion Ierusalem that is to say the Church of God the which is gouerned and grounded vpon his word For in this place Sion and Ierusalem are set against the kingdome of Israel and the infidell kingdoms the which how honorable wealthie and great soeuer they shall then be yet if they shall not haue the pure word of God there shall be in them no saluation for men but saluation only shall be in the citie of God in Sion the which 〈◊〉 the pillar and keeper of his trueth There then shall be the saluation of men yea and that only where there shall be true inuocatioÌ„ or calling vpon the name of God Wherefore the word Sion doth not restraine this promise of God vnto the Iewes only dwelling in that earâ—hly Sion for then should not this grace of God be general as it is notâ—ithstanding but vnder this name Sion is signified the Church of God at all times and into what parts and quarters of the world soeuer it shall then bee scattered For there is saluation of soules because that there is true faith and the true Christ and consequently there is the true God and grace and forgiuenes of sinnes CAP. 3. Vers 1. For behold in those dayes and in that time when I shall bring againe the captiuitie of Iudah and Ierusalem A confirmatioÌ„ of the former promise taken from the remouing of the lets or enemies of the Church A ConfirmatioÌ„ of the former promise of the safetie of the Church of God to come euen in the midst of those troubles and hurlie burlies of the world the which were described in the chapter before And it is taken from the remouing away of the lets or enemies of the Church whom God will ouerthrow be they in number neuer so great and neuer so much to be feared Wherefore nothing shall let God from performing that his promised deliuerance and safetie vnto his Church So Amos 9.15 So Mich. 7. ver 8. And such repetitions as these and such comforts are very necessary and needfull for the godlie least they faint by reason of the continuance of the euils and troubles or bee feared with the multitude of the enemies so be brought into despayre In a word through this whole chapter is promised the ouerthrow of the enemies of the Church and of such as doe afflict or trouble it The time in the which God shall performe these things But this verse containeth the noting out of the time wherein these things shall be done by God namely when as God shall bring againe the captiuitie of Iudah that is to say when as he shall gather together his scattered Church For this promise is generall and comprehendeth the whole time in the which there shall be or â—â—maine any Church in this world For albeit God sometime haue gathered his Church more noblie and with greater renowme oâ—â— of her miserable scattering into other countries as after the captiuitie of Babylon vnder the Machabees especially by the preaching of the Gospell after the comming of Christ yea and noâ— in these last times doth gather it together of his great mercy restoring vnto vs and renuing the light of the Gospell yet is it notwithstanding most true that God is alwayes present with his Church and doth keepe it and breake the power of the enemies thereof that they destroy it not vtterly Wherefore how
often soeuer God will restore it then also doe those most assured iudgements of God against the enemies of his Church which are here threatned appeare and are executed by him Vers 2. I will also gather all nations and will bring them downe into the valley of Iehoshaphat and will plead with them there for my people and for mine heritage Israel whom they haue scattered among the nations and parted my land 1. The place 2. The persons 3. The cause THis verse comprehendeth three things the which without all doubt do declare the destruction to come to the enemies of the Church The first containeth the place The second whom God will punish The third for what cause 1. The valley of Iehoshaphat The place is sayd that it shal be the valley of Iehoshaphat to wit by the figure Metalepsis which what it is see Oseas cap. 4. ver 18. that looke what and what maner of benefite of God the people of the Iewes did once feele in that valley when God gaue that mightie ouerthrow vnto his enemies the Moabites and Ammonites 2. Chro. 20. the like shall the church alwayes feele when as it is deliuered by God namely that he will in a moment destroy all the enemies thereof although they haue neuer so much conspired together bee neuer so diuers or many in number See Psal 83. Now they which shall be gathered together 2. The vnbeleeuing people nations whatsoeuer iudged and punished by God are the Gentiles that is men people which remaine infidels and vnbeleeuers For as for those which shall turne vnto the true God and shal receiue Christ by faith they shall not be destroyed by God nor be inwrapped in this iudgemeÌ„t Therefore the vnfaithfull onely shall bee gathered and that all of them that is out of euery nation and people which haue afflicted the Church of God Lastly the cause is added namely 3. Because they haue scattered the people of God among the heathen and haue diuided their land for that they haue both scattered the people of God among the Gentiles also moreouer haue diuided their land among themselues haue robbed and spoyled it yet both this people and also this their land was the people and inheritance of God himselfe only Wherefore those infidels shall iustly bee punished by God in regard of a double saâ—â—ledge or theeuerie to Godward namely because they robbed and spoyled both the people of GOD and also the lande of God Vers 3. And they haue cast lots for my people and haue giuen the child for the harlot and sold the girle for wine that they might drinke An amplification of the despite and iniurie offered by the heathen vnto the people of God AN amplification of this villanie or despite and wrong done by these heathen or infidels not vnto men but vnto God himselfe which amplification is taken from this notorious despite of theirs For these Gentiles breaking both that priuiledge and authoritie which God had peculiarly ouer this people and also the generall lawes and teaching of nature and humanitie handled and vsed the Church of God most shamefully nay most cruelly For they did not only make that whole nation captiues and diuided them amoÌ„g themselues by lot as couetous Souldiers are wont to doe their pray and bootie and as they did with the garments of Christ Matth. 27. but also they intreated the godly so despitefully and villanously that they sold the boyes and the girles as the drosse of the world for a most small and low price the which afterward they conuerted or turned vnto lewd and wicked vses as namely into whoredome and drunkennes The Sardians So in times past the captiue Sardians in reproch were called Saleable or as we may terme them dog-cheap slaues who because of their cheapenes and great numbers of them were sold for a farthing a piece or for a matter of nothing And truly in such sort commonly doe the vngodly handle the godlie when as they fall into their hands that they esteeme not so much of them as they doe of other slaues of other infidell and vnbeleeuing nations nay many times they make not so good reckoning of them as they doe of most vile and filthie dogges But because of such crueltie of men against men God is most grieuously angrie Amos cap. 1. and 2. So one day will God destroy the Turks because of the like crueltie against Christians Vers 4. Yea and what haue you to doe with me O Tyrus and Zidâ—â— and all the costes of Palestina will ye render me a recompence and if ye recompence me swiftly and speedily will I render your râ—compence vpon your head An application of the former despite vnto 3. seueral peoples AN application of the former iniurie and despite done agayâ—â—â— God and the people of God First vnto the Tyrians afterâ—â—â—â—â— vnto the Sidonians and lastly vnto them of Palestina or the Philistims All these God accuseth of a three fold crime 1 Iniustice 2 Sacrilege 3 Cruelty and the same most hainous that is to say of iniustice sacriledge and barbarous cruelty Of iniustice in this verse 1. Iniustice For they thus afflicted or plagued the church vpon no cause in as much as they were no way prouoked by her but made vniust warre against the church of God being moued thereunto through the hatred of God only Therefore saith the Lord there is no iust cause of this punishment by you layd vpoÌ„ my church There hath no occasion bin giuen you Therefore you can pretend or allege no recompence that is no requittance of any wrong done vnto you before for the cause of your cruelty against my church Therefore you are in this point altogether vniust and wrongfull dealers But I when as I shall punish you shall be iust euen therefore or in so doing For I shall iustly pay home vpon your owne heads the price of this your wickednes For I shal giue vnto you a reward of your so great iniustice Ver. 5. For ye haue taken my siluer and my gold and haue caried into your temples my goodly and pleasant thinges SEcondly he accuseth them of sacriledge 2 Sacrilege or the euery against God to wit for that they haue taken from him that is from the true God an holy thing or such goodes as were appoynted for his seruice and haue conuerted or bestowed them vpon the worshippe and temples of their idols wickedly profaning or vnhalowing diuine and holy thinges or such as were ordained vnto holy vses So doth Balthasar with the vessels of the temple Dan. 5. Which thing is a notorious sacriledge or robbery against God Ver. 6. The children also of Iudah and the children of Ierusalem haue you solde vnto the Grecians that you might send them farre from their border THirdly he accuseth them of barbarous cruelty namely 3 Cruelty that they were not content to carry away captiue the children of Iudah and of Ierusalem that is such
men and people as both were neighbours vnto them and also peculiarly dedicated or appointed vnto God and to sell them as if they had bin brute beastes but also through singular cruelty they did seatter them into the farthest countries that possibly they could as namely selling them vnto Grecians and Barbarians and men dwelling beyond the sea to that end that the Iewes should by no meanes be able to redeeme or ransome themselues afterward and to returne vnto their natiue soyle or country where they were borne by reason of the distance of places and straungenes cruelty of the men vnto whom they were in bondage So then their purpose was to keepe them bond slaues for euer so far as lay in these Sidonians Syrians and Philistims So Amos 1. ver 6. the Philistims are accused for that they sold the captiue Iewes vnto people that were greatest enemies vnto them Furthermore by these wordes the sonnes or children of Iudah and Ierusalem I doubt not but that the treachery or vnfaithfulnes of the Tirians the old and ancient confederates of the Iewes is reprehended as who namely had so most cruelly broken the olde leagues betweene their kinges and the kinges of the Iewes as auncient as from the times of Salomon and Hiram as may appeare 1. King 5. and had forgotten the same Ver. 7. Behold I will raise them out of the place where ye haue sold them and will render your reward vpon your owne head A confirmation of the former promise the which is twofold A Confirmation of the former promise and comfort the which was set foorth vnto the Iewes or church of God This confirmation is twofold The one is taken from the restoring of the Iewes themselues the other from the ouerthrow of the enemies of the church The renuing and restoring of the Iewes or scattered church 1 Taken from the restoring of the Iewes is conteined in this verse the ouerthrowe of the enemies in the verse following God then promiseth that it shall come to passe that he himselfe will gather his church albeit that the same by them be neuer so much scattered yea that out of what place soeuer into the which they haue strowed and scattered them So Psal 107. ver 3. Dauid willeth those whom God hath gathered together from the landes of the East of the West and of the North and of the south to praise the Lord. Wherefore there are two things here to be noted one the person of him that gathereth them together And that is God himselfe the Lord almighty and true I saith he will raise them vp and bring them againe The second thing is that he saith out of what place soeuer ye haue sold the Iewes For nothing can withstand the grace power of God that he should not fulfill his promises towarde his church Let this therefore alwayes comfort the godly in what place soeuer they shall be Ver. 8. And I will sell your sonnes and your daughters into the hand of the children of Iudah and they shall sell them vnto the Sabians to a people far off for the Lord hath spoken it 2 From the miserable ouerthrow of their enemies THe ouerthrow of the enemies of the church and the same most lamentable For they in the iust iudgement of God shall fall into the selfe same miseries the which they haue deuised and procured for the church So then God requiteth vnto his enemies the selfe same mischeefe the which they haue cruelly inuented against the church and rendreth vnto them like for like as he smote the Philistines in the hinder partes and put them vnto a perpetuall shame Psal 78. ver 66. who had shamefully vsed God his people and sinned fouly against him in beastly idolatry For the same in the end reboundeth vpon their owne partes the which they had framed against the godly and men fearing the Lord. So Dauid speaketh of the vngodly Psal 7. ver 15.16 He hath made a pit and digged it and is fallen into the pit that he made His mischeefe shall returne vpon his owne head his cruelty shall fall vpon his owne pate And this is a most iust punishment of these wicked men enemies of God that they themselues feele and suffer the harme misery the which they do forge and goe about for others The which in this place God threatneth shall fall out vnto the enemies of his church The punishmēt here threatned containeth three things Therefore this punishment threatned by God containeth three things First that it shall come to passe that their sonnes and daughters also shall be sold for captiues into bondage as they namely solde the sonnes and daughters of Iudah The second 1. Their sonnes and daughters shall be sold that they shall be solde and caried away into captiuity by the Iewes themselues as they sold them and held and kept them captiues The third 2. They shall be sold by the Iewes that they also themselues shall be sold by the same Iewes vnto the Sabeans and people far off that they may serue a perpetuall and most miserable bondage beyond all hope of being redeemed ransomed afterwardes 3 They shall be sold vnto nations far off like as they sold the Iewes vnto the Grecians and nations far off into perpetual and miserable bondage And this is a iust requitance of punishment Vers 9. Publish this among the Gentiles prepare warre wake vp the mightie men Let all the men of warre drawe neere and come vp A confirmation of this ouerthrow of the enimies of the Church HE confirmeth this ouerthrow of al the enimies of the Church by the issue or falling out of the matter which was to come For the former punishment seemeth properlie to appertayne vnto the Tyrians Sidonians and Philistims onelie but this which now followeth cōcerneth all the enimies of the Church of what nation stock sexe condition soeuer they be Which thing because it is vncredible vnto the enimies themselues or such a thing as they cannot beleeue when as they are so manie in number so mighty yea this self same poynt seemeth oftētimes hard cumbersome vnto the Church her selfe which cōpareth her strength with the strength of her enemies therefore doth God now in such sort represent describe or set foorth this his iudgement against all these so manie so mightie people his enimies that none may now hence foorth doubt of it for to come For vnder a verie necessary needful Hypotyposis or most liuely laying of the matter as it were open vnto the view of the eyes What the figure hypotyposis is see Amos cap. 8. ver 12. there is set foorth how great the preparation of God shal be in this war ouercōming of his enimies how great shall be his strength power what manner of host or armie how great his might both that he may preuent or answer a doubt which might be made by his church also to
shake off the careles cōsidence or foolehardines of his enimies Wherefore this whole place is a needful Hypotyposis Two Parts of this verse But this verse conteineth two things The first the denouncing or threatning of warre 1 A proclamation of warre the same most iust warre against those enimies of his Church For it is commaunded to be published or to be denounced or shewed by the Prophets as it were by Heralts vnto these Nations which haue afflicted the Church For in such sort ought lawful warres to be made that they be first proclaimed vnto the enimie that it may be shewed that he dealeth with a bad conscience if being spoken vnto hee render not right and that which is answerable vnto law The warre is commaunded to be sanctified that is that there be a iust cause thereof declared yea and declared that it shall be a warre that is a most cruell warre most lamentable and ful of bloud The word Sanctifie therefore doth declare the lawfulnes of the warre For no warres are at any time to be taken in hand if they be not iust and lawful And all lawful warres are holie the battels of God and not of men So Abigail acknowledgeth the warres of Dauid to be iust and that he fighteth the Lords battels 1. Sam. 25. ver 28. So 2. Chro. 20. ver 15. Iahaziel the Leuite enspired by the Spirit of God comforteth Iehoshaphat and the people against the huge host of the Moabites and Ammonites and sayth Feare you not neither 〈◊〉 afrayde of his great multitude for the battell is not yours but the Lords The word warre or battell sheweth the sharpenes of this warre and bloudie fightes 2 What manner of men the Souldiars shall bee The second part of this verse containeth what kinde of men shall warre in the tents for God and shall come together against the enimies of the Church namelie stout and mightie men and good warriours yea and that all of them and not onelie one or twain shall warre vnto God or for God Vers 10. Breake your plowe shares into swordes and your siethes into speares Let the weake say I am strong A description of this preparation vnto battell NOw the great preparation of this warre is described the which might both strengthen the Church and also terrifie or feare the enimies For all things shall doe God seruice in this warre Their plow shares and siethes shall be turned into swords and speares most willinglie by them all against the enimes of God But where the peace of God reigneth the contrarie is done For then all weapons are turned into siethes plow shares Isa 2. Mich. 4. Finallie there shall none be willing to haue himselfe excused or priuiledged from this warre For the weake shall then be strong and valiant for the fighting of this battel And therefore he shall come into the Tents of God For God shall make them all strong and lustie at that time as he did the Israelites when he brought them out of Egypt of whom Dauid sayth Psal 105. vers 37. He brought them foorth also with siluer and gold and there was none feeble among their tribes Vers 11. Assemble your selues and come all ye heathen and gather your selues together round about * Or cause there thy mightie men O Lord to come downe there shall the Lord cast downe thy mightie men IN the third place is brieflie but yet liuelie described the readines obedience and order of the Souldiares in this host of God 1 Readines 2 Obedience Their readines in that when as the Lord shall saie gather your selues together they shal by by and foorthwith be gathered together Their obedience also is declared in that they shall come round about or from all places and not from one place onelie but looke how many and from whence soeuer shall by God be bidden and called vntoth is warre they shall giue in their names by and by and come into the tentes of God to fight against his enimies Lastlie their order is signified by the word it selfe of gathering together 3 Order By the expositiō of this verse it seemeth that the Author translated it thus Assemble your selues and come al ye Nations and they shall gather them selues together round about there shall the mightie men of the Lord come downe and for that the mightie men of God shall come downe that is they shal march euerie man in his order as becommeth good skilfull Souldiers Now these mightie men are sayd by some to be the good Angels of God the which doe fight for the Church of God but of others they are sayde to be the selfe same who a little before were called mightie men and men of warre I had rather vnderstand it of the good Angels albeit I shut not out men For both Angels and men are the ministers of God to punish the wicked Of the Angels Iude in his Epistle speaketh when he sayth ver 14. Behold the Lord shall come with thousands of his Saints to giue iudgement against all men c. And Psal 68. ver 17. The chariots of God are twentie thousand thousand Angels the Lord is among them as in the Sanctuarie of Sinai Ver. 12. Let the heathen be wakened and come vp to the valley of Iehosaphat for there will I sit to iudge all the heathen round about A confirmation of the former promise of the deliuerāce of the Church conteyning the manner place and time of the same HYpophora or the answering of an obiection whereby GOD meeteth with a great doubt the which might hereby rise in the mindes of the Godlie because that at that time when as these things were threatned and vttered by Ioel the whole world was quiet nay conspyred vnto the destruction of the Church to be short there appeared nothing in any Nation the which might rayse vp or cause this hope of the sturring of Nations against the enimies of the Church God therefore answereth that they shall notwithstanding be raysed vp and that assuredlie but then at the length when as God will in deed exercise these iudgements against them and when as the measure of their iniquitie and of their crueltie and malice against the Church shal be filled vp Therefore this verse conteineth a confirmation of the former promise that is of the deliuerance to come of the godlie from their enimies and the maner place and time of the fulfilling of the same The manner is that God will raise vp the Nations out of their seates albeit they be now quiet and they shall obey God calling them 1 The manner For they shal come vp that armed gatherd to gether against the enimies of the Church The place is the valley of Iehoshaphat whereof hath been spoken before in this Chapter ver 2. the time is 2 The place when as God wil in deed iudge those his emmies and defer 3 The time or put off their punishment
was made flesh and dwelt among vs and we saw the glory thereof as the glory of the only begotten sonne of the Father full of grace trueth Accordingly whereunto writeth Paul 1. Tim. 3. ver 16. And without controuersie great is the mystery of godlynes 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 glory Thus therefore I do expound this last verse of our Prophet Ioel of the comming of the Sonne of God and our Lord Iesus Christ into the flesh and of the benefites through him bestowed vpon the Church Praise be vnto God The Commentary of Lambertus Danaeus vpon the Prophet Sophonias CAP. 1. The Argument THis Prophet containeth partlie threatnings and partlie comforts Threatnings of God touching the destruction of the citie of Ierusalem very shortly to insue touching the most grieuous punishments of the nation of the Iewes both for their incredible and notorious impietie or vngodlines towards God and also their iniustice towards meÌ„ Yet because the Lord gaue some spare time notwithstanding in the meane space therefore the Prophet exhorteth the Iewes vnto earnest repentance Sophonie exhorteth vnto earnest repentance and that they should mitigate or asswage the wrath of God by changing of their life This selfe same Prophet also doth comfort the Church in that by reuelation made vnto him from God he promiseth that God will not vtterly cast it away and destroy it but will leaue some seede of it because he had decreed also to enlarge it to scatter and spred it abrode vnto the Gentiles And consequently that both in Christ and for Christ his sake it should afterwards be restored and sanctified and that indeed after a more excellent maner then euer it was before In the end he promiseth in the person of God that the enemies of the Church shall be taken away and at the last be vtterly destroyed This booke hath three Sermons the which are comprised in so many that is to say three chapters Three Sermons of this Prophet The Prophet Sophonie liued and prophesied vnder the King Iosias to wit The life and prophesying of the Prophet Sophonie more then thirtie yeares before the destruction of the 〈◊〉 foretold by him when as the state of the kingdome of Iudah â—â—med as yet to bee flourishing enough and mightie and so consequently much rather to be a tolerable estate and the quiet and dignitie of the citie Ierusalem to be in safetie and without danger Yet notwithstanding long before him did Isaias also prophesie that it should bee destroyed as appeareth 2. King cap. 20. ver 16.17.18 in these words And Isaiah sayd vnto Hezekiah heare the word of the Lord. Behold the dayes come that all that is in thine house and whatsouer thy fathers haue layd vp in store vnto this day shall be carried into Babel nothing shall be left sayth the Lord. And of thy sonnes that shall proceed out of thee and which thou shalt beget shall they take away and they shall be Eunuches in the palace of the King of Babel Some wil haue this Prophet to haue prophesied with Isaias others that he prophesied three yeres before Ieremie For that Ieremie began to prophesie in the 13. yeare of the reigne of Iosias and Sophonias in the 10. Therefore he is to be conferred with the Prophet Ieremie vnto the 20. chapter Now where he prophesied is not expressed whether in the citie it selfe as Ieremie did or whether abiding in some other place yet notwithstanding in the land of Iudah did he both liue and also prophesie Vers 1. The word of the Lord which came vnto Zephaniah the sonne of Cushi the sonne of Gedaliah the sonne of Amariah the sonne of Hizkiah in the dayes of Iosiah the sonne of Amon King of Iudah The first Sermon Three causes of the destruction of Ierusalem THe first Sermon of the destruction of the citie Ierusalem the wonderfull spoyling and laying waste of the same which was to insue whereof there are here reckoned vp three causes First the outragious and horrible idolatrie of the Iewes Secondly the contempt or despising of the true God and of his threatnings yea and the same very manifest Thirdly all kind of iniustice towards their neighbours the which might bee done either by deceit or els by violence or force Three parts of this verse This verse containeth three things First a commendation of the doctrine following and a declaration of the calling of Sophonias Secondly the stocke kinred and noble and renowmed house and familie of this Prophet both for godlines 1. CommendatioÌ„ of doctrine and also for seruice in the Common wealth 2. The stocke of the Prophet the which was now knowne vnto all men by singular duties towards the Common wealth For as God had Amoâ— Shepheard to his Prophet so also had he this and other Prophets which came of great and noble houses The third thing is the time wherein he prophesied 3. The time of his prophesie namely vnder Iosias King of Iudah wheÌ„ as the state of the Iewes was not only tolerable as I haue sayd but also as yet flourishing and when as godlines it selfe the worship of God seemed to be restored least that wee our selues being lulled a sleepe with the happines of things present should either forget our sinnes past or els imagin God to be contented with a sleight and outward godlines performed as it were for fashion sake only such as was then vsed among this people as is to be seene 2. King cap. 23. ver 25.26 where albeit Iosias haue his singular coÌ„mendation for his rare godlines and forwardnes in religion yet it is sayd That the Lord notwithstanding turned not from the fiercenes of his great wrath wherewith he was angrie with Iudah because of all the prouocations wherewith Manasseh had prouoked him And Ieremie cap. 17. ver 1. complayning of the disorderednes of the people sayth That the sinne of Iudah is written with a pen of yron and with the poynt of a diamond and grauen vpon the table of their heart and vpon the hornes of their altars So the Prophet Hosea reporteth of the people of his time saying cap. 5. ver 4. They will not giue their minde to turne vnto their God for the spirit of fornication is in the midst of them and they haue not knowne the Lord. And 2. Chron. cap. 34. ver 24.25 Huldah the Prophetisse returneth answere vnto the messengers of Iosiah in the name of the Lord in these words Thus sayth the Lord Behold I will bring euill vpon this place and vpon the inhabitants thereof euen all the curses that are written in the booke which they haue read before the king of Iudah because they haue forsaken me and burnt incense vnto other gods to anger me with all the workes of their hands therefore shall my wrath fall vpon this place and
for that they were neere vnto them in regard of their countrie dwelling Lastly God sayth I haue heard least that same long patience and sufferance of God might be thought to bee the casting off of his people or least whilest the vngodly doe thus waxe fierce and play the wantons they might suppose that God did not see them Vers 9. Therefore as I liue sayth the Lord of hosts the God of Israel surely Moah shall be as Sodom and the children of Ammon as Gomorah euen the breeding of nettles and salt pits a perpetual desolation the residue of my folke shall spoyle them and the remnant of my people shall possesse them The greatnes of the punishment of the Moabites and Ammonites a comfoâ—t of the godlie The state of the countrie of the Moabites in the end IN the second place is described the greatnes of the punishment of the Moabites and Ammonites whereunto by the way is a dioyned a comfort of the people of God and what in the end shall bee the estate of that countrie The greatnes of the punishment for that they shall be ouerthrowne both vtterly and also for euer Vtterly the which the Prophet sheweth by the example of Sodom and Gomorah also by the rehearsall of nettles that should grow there and of the wonderfull laying of it waste finally by the mention of a salt pit the which thing signifieth that no profite shall be gathered of that foyle at that time but that then the barrennes of that land shall be most miserable For saltnes destroyeth all fruits yea euen the grasse it selfe The trueth of this prophesie and the fulfilling of the same if at any time els appeareth especially at this day in those countries But to the ende that the flourishing wealth and mightie estate of the Moabites Ammonites at that time should not make either themselues or others hearing these things secure or careles against the iudgements of God or perswade them that these things could not come to passe God rehearseth both his infinite power when as he calleth himselfe the God of hostes and also the equitie of this his vengeance to be takeÌ„ vpon him for the Iewes sake For God is the defender and keeper of Israel And that these things may be beleeued the rather to be true he addeth an oth also As I liue The comfort of the Church As for the coÌ„fort of the Church it is herein for that the Iewes those I meane which shall continue in the feare of God and not all of them are sayd that they shall take the spoyle of the goods of the Moabites and Ammonites and shall inioy their possessions Which thing appertaineth both vnto the returne from out of the captiuitie of Babylon also vnto the times which followed after that returne euen vnto the comming of Christ and vnto the preaching of the Gospel of Christ by the which they came vnto the inheritance of God and spirituall riches of the Church as the rest of the Gentiles did namely when as those nations were conuerted vnto the true God I meane the God of Israel as appeareth by the eleuenth verse Vers 10. This shall they haue for their pride because they haue reproched and magnified themselues against the Lord of hostes people What the figure Epiphonema is see Ionas cap. 2. ver 9. THis is the figure Epiphonema or acclamation whereby is repeated not only the cause of so seuere or sharpe iudgement of God against the Moabites and Ammonites that men might remember it but also the vengeance of God against them is shewed to bee most iust by the mutuall comparing and valewing together of the fact of these nations and of the punishment by God layd vpon theÌ„ for the same For the Prophet weigheth them both together as it were in a ballance Therfore like as the wickednes of the Moabites and Ammonites was not only manifold but also most shamefull so also ought their punishment to be great and such as the punishment for many and most grieuous sinnes vseth for to be Their wickednes is shewed to bee manifold and not one onely because that their both despite and also force and violence and the same publike was extant toward the Iewes For they haue reproched them sayth the Prophet that is to say they haue commonly in great blasphemie cast despitefull speeches vpon the Iewes and haue inuaded or broken in vpon their borders with force armes And these sinnes were most shamefull because they committed these things against the people yea and peculiar inheritance of the Lord of hostes himselfe that these iniuries and despites done vnto the people of the Iewes that is the Church of God might light rebound rather vpon God himselfe then vpon men Finally the Moabites Ammonites brought and coÌ„mitted these incoÌ„modities or harmes vpon them of great pride and contempt or despising of the prerogatiue of the people of God and did it not of ignorance or being prouoked and hauing cause giuen them by the Iewes thereunto Wherefore it appeareth vnto al men how great the equitie of God is in punishing both of his enemies and also of the enemies of his Church Vers 11. The Lord will be terrible vnto them for he will consume all the gods of the earth and euery man shall worship him from his place euen all the Iles of the heathen That the fore-threatned iudgements shall assuredly come to passe THis is the conclusion whereby the Prophet confirmeth that these threatned iudgements shall bee and come to passe vnto them and that by the infinite power of God himselfe decreeing pronouncing these things the which is intermedled and put in in this place lest the Moabites might suppose that they could escape them by matching contrarie strengths against them And he expresseth this power of God three wayes First when as he calleth God terrible that is fearefull whose strength no man is able to abide Secondly when as he sayth that God will consume or make leane for so the word doth properly signifie euen those which vpoÌ„ earth are counted gods yea that all of them And to make leane Razah is to take from them all seruice and worship For the sacrifices which are offered vnto Idols are sayd to be their meate the which being taken away such gods as these must needes become leane and rugged as hauing their meate withdrawne from them By this Metaphor therefore he sheweth that all honour and worship shall be taken from them In the third place when as he sayth What the figure Metaphora is see Amos cap. 4. ver 12. That euery people nay that all Ilands of the Gentiles and that all nations shall worship the true God in their owne countries that is that this God of the Iewes is in all places to bee worshipped and that his knowledge shall be spread â—brode into all lands The which no doubt is to be referred vnto the preaching of the Gospel and vnto the spreading out
of the kingdome of Christ vnto the Gentiles And therefore this place sheweth how the verse before and also the 7. verse is to be vnderstood of the Gentiles which in the ende should come into the dominion and iurisdiction of the Iewes that is of the Church of God Vers 12. Ye Morians also shall be slaine by my sword with them The third example of the iudgements of God vpon the Arabians or Morians and Ethiopians A Passage vnto the third example of the iudgements of God the which the Lord shall shew vpon the Arabians whom some do here translate Morians or Ethiopians a people not farre distant remoued from the Southerne coasts of the Iewes And this example is propounded or set forth by speaking vnto the Arabians themselues to the end that they themselues also might be stirred vp and vnderstand that they how fierce stout soeuer they be must notwithstanding appeare before the tribunall or iudgement seate of God This place and historie agreeth with that of the 49. chapter of Ieremie ver 28. and so following where Kedar the which as Stephanus noteth and as it is Psal 120. ver 5. is the palace or chiefe citie of Arabia the happie or fruitfull is by the Prophet reckoned vp among those nations whom Nabuchadnezzar shall destroy not only ouercome Now the Prophet sheweth two things First against whom Secondly when these things shall come to passe Those therefore vnto whom this iudgement of God is threatned are the Arabians But when shall these things come to passe To wit after that God shall haue wounded through and ouerthrowne the Ammonites and Moabites by the Arabians themselues whom first Nabuchadnezzar shall haue in his host as hired souldiers and whose seruice he vsed afterwards to the ouercomming of other nations neere vnto Arabia Vers 13. And he will stretch out his hand against the North and destroy Asshur and will make Niniueh desolate and waste like a wildernes The fourth example of God his iudgements THe fourth example of the iudgement of God wherewith both the enimies of the Church oâ— God are terrified or put in feare and also the Church it selfe recemeth comfort They are put in feare because that the Lord shall execute his iudgements against that same verie citie which at that time was the Empresse of the world to wit Niniueh it selfe and against a Nation that was most mightie and not onelie against these small peoples which were rehearsed before And here doubtles the Church of God is comforted because that she vnderstandeth that by this meanes the enimies of God are oueâ— throwen and by these same examples also as by most profitable admonitions or warnings she learneth to feare God and to stand in awe of his threatnings Moreouer the Prophet maketh staie in describing or setting out of this iudgement of God because this thing seemed vtterlie vnpossible because of the power of the Citie Niniueh and also for that this Nation of the Assyrians being pricked forward thereunto by others did most greatlie aboue other Nations molest or trouble the people of God First of all therefore it is say de that the Nation it selfe shall be punished and the punishment it selfe to come vpon them is brieflie expressed The Nation were the Assyrians Assyria Niniueh at that time florishing in wealth and the head of all the kingdomes of the East and of all those Countries Niniueh was their mother or chiefe Citie Neither is it any let or hinderance here vnto that these Assyrians are people of the North far distant from the Iewes which are situate in the South and whose God this God is which threatneth these things For the hand of the Lord is mightie and is stretched out as well against the North as against the South For this true God is both the Lord and also the creator of all people And the summe of the punishment here comprehended sheweth that the same punishment shall be most grieuous For Niniueh it selfe which is the chiefe Citie of the Assyrians shall after this sort be made desolate and wast and not onelie some small villages or townes of the Assyrians and shall become like a barren and wilde wildernes Further more the Empire of the Assyrians was vtterlie ouer throwen translated vnto the Chaldees The Empire of the Assyrians destroyed by Nabuchadnezzar and Niniueh wholie destroyed by Nabucadnezar which followed after the times of king Iosias as appeareth by this place and by other Prophets and especiallie by the third Chapter of Daniel Hereby it is euident that the Prophet Nahum prophesied concerning Niniueh not long before these times Vers 14. And flockes shal lye in them iddest of her and all the beasts of the Nations and the Pelican and the Owle shall abide in the vpper postes of it the voyce of birds shall sing in the windowes and desolation shall be vpon the postes for the Cedars are vncouered A most lamentable description of the destruction of Niniueh THis is a making more plain of the verse going before and a description of that destruction the which the Prophet in the former verse threatned vnto Niniueh the Citie of the Assyrians in the which there is a setting out of a most miserable and cruel laying wast of a Citie Neither yet is there any thing in this place feined hyperbolicallie or aboue the truth but all things did fall out and are euen at this day extant in such sort as they haue here bin foretold But so much the more lamentable and great destruction fell out vnto this Citie by how much it was accounted the more famous and inuincible among men that all men may vnderstand that no power of any Nation whatsoeuer no rule of anie Citie neuer so gorgeous and Ladie of all thinges can let God from executing his iust iudgements vpon it And the Prophet painteth out vnto vs and vnto the Church that same miserable desolation of Niniueh by the reckoning vp of sundrie circumstances and things the which are wont to fall out one lie vnto the wildernes and most vaste desertes Therefore he sayth wilde beasts and vnluckie such as are some here rehersed as also Isaie 13. and 14. and not gentle and tame shall afterward dwelin that place and Citie And not onelie one or two but by companies not of one kind onelie but of all kindes and of all sortes what soeuer are found among all other people shall repaire and runne together vnto that place And they shal not sit also in some one part of the Citie the which of old time was little vsed occupied but they shal make their nestes in the very middest of the Citie which once was most populous or full of people as in the Pome granattrees most curiouslie dressed Orchards gardens of the Niniuites nay in their verie Cedred most daintie houses so great assuredlie shal the desolation and destruction of that citie then be Finallie the self same beasts shal not be
sundrie examples of other nations And the Prophet doth set foorth this after two sortes First for that the Lord hath warned them before by sundrie examples of other Nations which thing is conteyned in this verse So then the Lord doth witnes that he punished not onelie one Nation but manie for the like sinnes which the Iewes coÌ„mitted they themselues beholding the same that had they not been past grace they might haue looked at so manie examples Secondly 2. The said nations were not punished lightlie he punished those same Nations not with a light iudgment the which might either be nought set by or not easely noted of men but with a most grieuous iudgmeÌ„t the which ought to terrifie or make a frayde the Iewes And therfore they were to giue heed vnto it For God both had ouerthrowne and will also ouerthrow the inner parts things of those countries by that his iudgement to wit both the streetes themselues and villages townes and cities and all other places where men are wont to dwell in such sort among the Nations knowen vnto the Iewes chastized by God that no man now dwelt in those Countries places so wel kept and dressed before the which then were desolate and waste And these iudgements of God appeared when as the Assyrians first and afterward also the Babylonians inuaded and ouerthrew the Nations neere vnto the Iewes Vers 7 I said surelie thou wilt feare me thou wilt receiue instructions so their dwelling should not be destroyed howsoeuer I visited them but they rose earlie and corrupted all their workes The earnest desire of God to haue the Iewes repent ANother place of the former garnishing and setting out of the iudgemeÌ„ts of God namelie the vehement earnest desire of God him selfe to haue the Iewes repent so to escape their destructioÌ„ except they were vtterlie voyde of al hope and thinking vpon better thrift amendment And this desire is set forth by attributing vnto God the affections of men to the end the fatherlie meaning of GOD touching the Iewes and his milde affection and loue towards them might be the better expressed But the Iewes contemned or despised al that same care and most gentle affectioÌ„ of God toward them nay moreouer they disappoynted God himself of his hope of them like vnto vnthankefull vtterlie disobedient Children So then here are two things set downe by waie of matching together of contraries first the minde meaning and affection of GOD towardes the Iewes 1 The minde of God toward the Iewes secondlie on the contrarie part the stubbornes of the Iewes against God As for the minde and meaning of God toward the Iewes the same was twofold first 2 Their stubborn against God that they by repenting might escape this scourge being warned by the ouerthrow and ruine of other nations And repeÌ„tance in this place is described by two partes thereof to wit by the feare of GOD or calling backe of their lyfe vnto God and by the feeling or vnderstanding of their punishment or fault which he calleth the receiuing of discipline or instruction and it is the way and necessarie preparation vnto the earnest feare of God Secondlie the minde and meaning of God was that if the Iewes would not wholy scape the iudgemeÌ„ts of God at leastwise they shuld not in such sort prouoke God that he should not onelie be content with those light punishments wherewith he had corrected them before but must adde also thereunto the ouerthrow and destruction of the citie it selfe the place and Countrie wherein they dwelled vnto the shewing of the which punishment vpon them they draue God in the end And this was the great patience and goodnes of God toward them Now on the contrarie parte the minde of the Iewes was most stubborne and lewde for they did not onelie corrupt their workes that is dealt wickedly but they corrupted all their works that is to say they openly shewed themselues vnto all men to be lewd and wicked And that with no small indeuour but with a most earnest and continuall desire in so much that they rose early and made hast to commit those vices as if the whole pleasure and drift of their life were set thereupon Ver. 8. Therefore waite ye vpon me saith the Lord vntill the day that I rise vp to the pray for I am determined to gather the nations that I will assemble the kingdoms to power vpon them mine indignation euen all my fierce wrath For all the earth shall be deuoured with the fire of my iealousy THis is the figure Hypophora The figure Hypophora what it is see Amos. cap. 5. ver 21. or answering of an obiection least for the deferring of the iudgements of God either the Iewes or others might thinke these threatnings to be vaine and nought-worth as if it were certaine idle feare-bugges or scar-rowes He answereth therefore that they must yet patiently waite for that day in the which the Lord wil execute those his threatned iudgements Wherefore to shewe them to be true the Prophet teacheth two thinges First that the selfe-same thing the which hee hath both said already and also answereth now is not his owne but the saying of God himselfe Secondly that the thing it selfe and the so wofull misery and that against so many nations whom he threatned before shall first come to passe Nowe this calamitie or misery is signified by the name of a pray of God rising also of fierce wrath and indignation wherewith 〈◊〉 â—â—arth shall be deuoured least they might suppose God to haue threatned more things more heauy and sharpe then he was able to performe and bringe to passe And that not only one nation but many shall be punished by God these wordes doe declare I will gather the nations I will assemble the kingdomes c. Ver. 9. Surely then will I turne to the people apure language that they may call vpon the name of the Lord to serue him * Or with one shoulder with one consent THis is a comfort wherewith after the threatninge of so many miseries A comfort for God his people the Lord doth cheere vp the heartes and mindes of those that are his that they should not faint The summe of the comfort is that for all these miseries the church shall not yet perish or cease to be a church wherein the name of God is both truly and also purely called vpon nay that it shall then at the length be amplified or inlarged that it may appertaine and be spred abroade not only vnto one nation of the worlde as it did before but vnto all people indifferently 3. Things to be noted in this worke of God And in the reporting of this so wonderfull a worke of God the prophet teacheth three things First by whom this so wonderfull a worke shall be done namely by God himselfe Secondly after what manner it shall be done to wit 1. By whom by turning
of afflictions or troubles They therefore which tooke away from the godlie this hope did impute or lay it vnto other causes both that the sea was dried vp in the passage of the people and also that the riuer Iordan was drie in like maner construing this to be done because God was especiallie angrie against these waters The Prophet denieth this to be true but answereth that so great maiestie of God appeared for the saluation or deliuerance of his Church for the preseruing whereof he stood in the battell against the enemies riding as it were vpon hooked or yron chariots and not triumphant chariots and fighting from his chariot Vers 9. Thy bowe was manifestly reuealed and the othes of the tribes were a sure word Selah Thou didst cleaue the earth with riuers An amplification of God his deliuerance of his people taken from the maner of his helping of them the which he also proueth by certaine adioynts AN amplification taken from the maner of the helpe shewed them For God most manifestly did cast his weapons against the enemies of his Church so that men did nothing at all doubt but that God did openly beare fauour vnto it The selfe same thing also he proueth by the adioynts of the which he reckoneth vp this first That out of the earth and rock strooken by the power of God there did gush forth water for drinke for the people Reade hereof Numb 20. 1. Cor. 10. Of all which benefites he addeth the foundation or ground lest the Iewes might ascribe so great fauour of God vnto their owne vertues 1. The giuing thē water out of the rocke namely the promise or word of God confirmed vnto the tribes that is the whole seed of Abraham by oth he sheweth to haue been the true cause of this helpe of God Vers 10. The mountaines sawe thee and they trembled the streamt of the water passed by the deepe made a noyse and lift vp his hand on hie 2. A double miracle THE second adioynt vnto this deliuerance of the people the which is a most cleere testimonie or witnesse both of the infinit or endles power of God ouer all things and also of his mercie and fauour toward his Church to wit a double miracle the which is described by an Anthropopatheia What Anthropopatheia is see Mich. cap. 7 ver 8. The first miracle was the trembling of the earth that is of the mountaines or a great earthquake there the which was at the giuing of the law wherwith the mountaine Sinai himselfe was shaken And this is reported Exod. 19.18 And mount Sinai was all on a smoke because the Lord came downe vpon it in sire the smoke thereof ascended as the smoke of a fornace and all the mount trembled exceedingly Hereof also speaketh Dauid Psal 114. ver 4.6 The mountaines leaped like rammes and the hilles as lambes Ye mountaines why leaped ye like rammes and ye hilles as lambes The second miracle appeared in the waters whilest both the red sea went backe and was dried vp at the commandement of God and also whilest the law being giuen in Mount Sinai there were thundrings and lightnings and most thicke cloudes and the noyse of a trumpet was heard in the ayre Of the going backe and drying vp of the sea thus it is written Exod. 14. ver 21. And Moses stretched forth his hand vpon the sea and the Lord caused the sea to runne backe by a strong East winde all the night and made the sea drie land for the waters were deuided Hereof the Psalmist speaketh thus Psal 114. ver 3. The sea sawe it and fled Iorden was turned back And Psal 77. ver 16.17 The waters sawe thee O God the waters saw thee and were afrayd yea the depths trembled The clowdes powred out water the heauens gaue a sound yea thine arrowes went abrode Of the thunder and lightning the thicke clowde and sound of a trumpet thus we reade Exod. 19. ver 16. And the third day when it was morning there was thunders and lightnings and a thicke clowde vpon the mount and the sound of the trumpet exceeding lowd so that all the people that was in the campe was afrayd Vers 11. The Sunne and the Moone stood still in their habitation at the light of thine arrowes they went and at the bright shining of thy speares THe third adioynt farre more wonderfull then the former miracles as namely that which appeared in heauen it selfe to wit 3. The standing still of the Sun the Moone in the Sunne and in the Moone who at the commandement of God stayed their course as it is Iosue 10. vers 12.13 Then spake Ioshua vnto the Lord in the day when the Lord gaue the Ammorites before the children of Israel and he sayd in the sight of Israel Sunne stay thou in Gibeon and thou Moone in the valley of Aialon And the Sunne abode and the Moone stood still vntill the people auenged themselues vpon their enemies is not this written in the booke of Iasher so the Sunne abode in the midst of the heauen and hasted not to go downe for a whole day Vnto this miracle the Prophet Habacuck ioyneth another like thereunto to wit for that the people went safely through the desert both by day and also by night in the light and shining both of a fierie piller giuing light vnto them in the night time and also of a clowde going before the Israelites in the day time This is recorded Exod 13. ver 21. after this maner And the Lord went before them by day in a pillar of a clowde to leade them the way and by night in a pillar of fire to giue them light that they might goe both by day and by night Vers 12. Thou trodest downe the land in anger and diddest thresh the heathen in displeasure The conclusion of the former discourse of the power of God for the good of his Church THe conclusion of the whole former meditation and narration of the power of GOD stretched out for the fauour of his church namely that there is no countrie or nation which the Lord cannot thresh and tread downe in his anger And therefore that the church hath a most excellent remedie and helpe of her saluation and deliuerance out of all euils in the same infinite or endles power of God Vers 13. Thou wentest forth for the saluation of thy people euen for saluation with thine anointed thou hast wounded the head of the house of the wicked and discoueredst the foundations vnto the necke Selah Another ground of this prayer hope of the Church A Light passing ouer vnto another matter by the which hee declareth another foundation or ground of this prayer and hope of the church namely the singular good will of God toward it whose foundation also and sundrie effects alreadie indeed tried and approued he rehearseth First therefore he affirmeth that God appeared to haue had a loue and a care of the saluation
godlie might vnderstand that the condition of the Church should be alwayes happie and that God would haue a perpetuall care of the same And the Prophet by name speaketh vnto Zerubbabel their Prince or Captaine because that vnder his person the rest of the people of God is comprehended and because that he was a figure of Christ And of Christ his kingdom are these things especiallie and properly to bee vnderstood For Christ his sake are all these blessings both earthly also heauenly bestowed vpon the church Further hereby appeareth that Princes ought to haue an especiall care in restoring the worship and seruice of God Vers 22. Speake to Zerubbabel the Prince of Iudah and say I will shake the heauens and the earth Christ at his death by diuers signes and after diuers wâ—ies did shake both heauen and earth CHrist dying that he might reigne with diuers signes and wayes did shake heauen and earth as it is to bee seene Mat. 27. ver 45.51.52.53 in these words Now from the sixt houre was there darknes ouer all the land vnto the ninth houre And behold the vaile of the temple was rent in twaine from the top to the bottome and the earth did quake and the stones were clouen And the graues did open themselues and many bodies of the Saints which slept arose and came out of the graues after his resurrection and went into the holie citie and appeared vnto many Vers 23. And I will ouerthrow the throne of Kingdomes and I will destroy the strength of the kingdomes of the heathen and I will ouerthrow the chariots and those that ride in them and the horse and the riders shall come downe euery one by the sword of his brother The world shaken with ciuill warres after the death of Christ AFter the death of Christ also when as the Gospell beginneth to be preached the whole world in a maner is begun to bee shaken with the ciuill warres of the Romanes And Christ warneth his Disciples of these matters Matth. 24. ver 6. in these words 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 Albeit that this also may bee referred vnto those ouerthrowings and destructions of kingdomes yea and also of the Monarchies or Empires of the world the which fell out after the returne of the people from Babylon vntill the receiuing and allowing of the Gospell such as were the Monarchies of the Persians and Macedonians That which the prophane or heathen histories doe witnesse to haue been done also Vers 24. In that day saith the Lord of hosts wil I take thee O Zerubbabel my seruant the sonne of Shealtiel sayth the Lord and will make thee as a signet for I haue chosen thee sayth the Lord of hostes HOw deare the Church is vnto God could not better nor more honorablie be expressed then by this similitude of a signet or ring that a man weareth to seale withall And the same similitude vseth the Prophet Ieremie chap. 22. vers 24. against Ieconias the sonne of Iehoiakim signifying that if he were neuer so deare vnto him but alwayes in his sight like vnto a signet on a mans finger yet he should be destroyed The words be these As I liue sayth the Lord though Coniah that is Ieconiah by taking away the first sillable the sonne of Iehoiakim King of Iudah were the signet of my right hand yet would I pluck thee thence FINIS The Commentary of Lambertus Danaeus vpon the Prophet Zacharias CAP. 1. Two partes of this prophesie THere are two especial and principal parts of this prophesie The first wherein the state of the people of the Iewes 1 A description of the state of the Church from Zacharias his prophesie vnto the reigne of the Antiochi and so consequently of the church of God is described or set forth from the time of Zacharias vnto the crueltie of the kings of Syria and chiefelie vnto the reigne of the Antiochi ouer the Iewes And this description lasteth from the first chapter of this book vnto the eleuenth 2 What thence forth should fall out to the Iewes vntill the ouerthrow of Ierusalem The secoÌ„d part sheweth what should fall out vnto the Iewes from that time vntill the destruction of Ierusalem And this narration conâ—inueth from the beginning of the eleuenth chapter vnto the end of the booke Both these parts in this prophet like as in the rest doth consist both of the threatnings and also of the promises of God Also the Iewes at that time were the true church of God and the type or figure of the church vnder the gospell of Christ that is of our church And as some of those threatnings of God doe appertaine vnto the church it selfe and some vnto the enemies thereof so some of the promises of God doe belong especiallie vnto the Iewes some also vnto the whole church of God out of what nation and at what time soeuer it be gathered The scope and drift of this prophet So then the scope and drift of this prophet seemeth to bee first to exhort the people both vnto the building of the temple the which the Iewes had then in hand and so these two Prophets Aggaeus and Zacharias doe help the one the other 1 He exhorteth vnto the going forward with the building of the temple Aggaeus Zacharias and Zacharias confirmeth the prophesie of Aggaeus and also vnto the repairing of the citie Ierusalem the which he foretelleth shall afterward be builded againe and maintained through the fauour of God and that in the same place of the same measure and bignes which once it had and of the same spirituall dignitie Secondly he foresheweth so farre as was sufficient for the comfort of the good and godly the fate as I may so terme it of this citie when it should be builded and of the people as it was determined by God and such things as should fall out particularlie Zacharias and Aggaeus prophesie both at â—ne time He was therefore of the same time with Aggaeus and his fellow and companion in stirring vp the people to the worshipping and seruing of God holilie and purelie as appeareth Esdr cap. 5. ver 1. after this maner Then Haggai a Prophet and Zachariah a Prophet the sonne of Iddo prophesied vnto the Iewes that were in Iudah and Jerusalem in the name of the God of Israel euen vnto them As for the citie of the reedifying or building vp againe whereof the Prophet Zacharias prophesieth Nehemias afterward builded vp the same almost fortie yeres after the decree of Cyrus touching the sending home of the people of the Iewes as appeareth Nehem. cap. 3. Furthermore this booke consisteth of many prophesies and is full of types and figures whereby things to come were wont to be signified by the Prophets to the end that men should giue the more diligent heed vnto those foretellings and
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
albeit notwithstanding this blessing of God began to haue some effect and accomplishment before as for example when God destroyed the kingdome of the Babylonians Persians the kings Antiochi and Ptolomaei the enemies of his church 3. To whom these threatnings appertaine The third thing is vnto whom these threatnings doe appertaine Answer vnto those selfe same persons who were the enemies of the church and which spoiled and robbed the same Psal 79. and 83. The fourth 4. What maner of promise this is what maner of promise the promise here made vnto the church is Answer a most large promise nay such a one that a greater affection or loue and care of God cannot be shewed For God holdeth his church so deare as his owne eyes Vers 9. For behold I will lift vp mine hand vpon them and they shal be a spoyle to those that serued them and ye shall know that the Lord of hostes hath sent me After what maner so many nations shall be destroyed A Making of the matter more plaine that they should vnderstand by what meanes or after what maner so many nations and so mightie the which persecuted and spoyled the Church of God might bee destroyed namely for that God himselfe will execute and take vengeance vpon them will lift vp his hand vpon them And God whatsoeuer he will doe he can doe And therefore it is not without an Emphasis or vehemencie and force the which is sayd in this place I and mine hand And by this word lift vp God sheweth that they shal flee vnto no quarters and coasts of the world vnto the which he will not turne his hand against them For in all parts of the world the Church of God hath been afflicted by them The punishmeÌ„t of the enemies of the Church amplified Finally he amplifieth or encreaseth their punishment by the lamentable falling out of the matter and by the circumstance of the persons For they the very selfe same proude enemies of God shall be a pray vnto their owne seruants that is vnto those nationâ— ouer whom they reigned tyrannically before and shall be spoyled by them not by any other noble or famous nations vnto whom it should not be so reprochfull and hard to be in subiection and to yeeld vnto But at his hands whom thou hast vsed and vexed like a slaue what gentlenes or curtesie canst thou looke for And least that so great and so wonderfull vengeance and threatning of God might seeme to bee vaine the Prophet or the Angell himselfe appealeth vnto the issue and falling out of the matter that they may vnderstand these things to bee true and that he may confirme or strengthen the godlie and terrifie or make afrayd the vngodlie Vers 10. Reioyce and be glad O daughter Zion for loe I come and will dwell in the midst of thee sayth the Lord. THis is an exhortation and also acoÌ„firmation of the former promises An exhortatioÌ„ vnto ioy and gladnes taken from a signe or token namely from the ioy or gladnes and the same great publike and manifest not secret priuat or obscure or vnknowne whereunto the Church is exhorted by God because those promises shall most certainly come to passe He sheweth the maner also of fulfilling of them by amplification and expressing of the cause namely for that God himself shal come vnto the Iewes and dwell in the midst of them And it is no hard thing for God to execute his decrees For he is Iehouah and as he is called in the next verse The Lord of hosts that is most mightie and who hath full and absolute rule ouer all things generallie and particularlie So then here are three things to be noted First Three things to be noted who are exhorted It is the Church of God which is exhorted and she is exhorted with most courteous and gentle words to wit 1. Who are exhorted by the name of the daughter Sion the which is not without Emphasis or force vehemencie for this word hath in it a mouing of affection 2. Whereunto they are exhorted Secondly whereunto they are exhorted namely vnto ioy gladnes of mind both earnest and publike the which the Church ought to testifie or shew by gesture voyce and all other honest meanes For so much signifieth the word Exulta to leape and skip as it were for ioy Neither are the benefites of God especially so great benefits to be lightly tasted of or receiued The third thing is 3. Why they are exhorted vnto so great ioy why they are exhorted vnto so great ioy of minde to wit because the greatest benefit of all benefits the which by God may on earth be bestowed vpon men yea euen vpon those which are his owne shall fall out vnto the Iewes of his meere or onely good will fauour and â—â—rcie For the Lord God Iehouah himselfe shall come vnto her â—well in the midst of her The which fell out vnto the Church not only by effectuall operation or working and inuisiblie but was done in Christ visiblie or in such sort as it might be seene and bodilie For Christ who is that true Iehouah in whose name the Angel here speaketh is made vnto vs God to be seene in the flesh which he tooke vpon him hath dwelled in vs as Paul speaketh 1. Tim. 3 ver 16. God is manifested in the flesh and his person and glorie hath been seene as Iohn saith cap. 1. ver 14. The word was made flesh and dwelt among vs and we saw the glorie thereof as the glorie of the only begotten sonne of the Father full of grace and trueth Vers 11. And many nations shall be ioyned to the Lord in that day and shall be my people and I will dwell in the midst of thee thou shalt know that the Lord of hostes hath sent me vnto thee The second coÌ„firmation of the former promises THe second confirmation of the sayd promises of God from a double place First froÌ„ the euen it self or fulling out of the matter the which the godly are coÌ„manded to giue heed vnto Secondly from the repeating of this benefit promised before of the reall and manifest dwelling which should be of the true God that is of Christ being made man in his Church the which because it is the foundation or ground of all other promises of God and a most singular testimonie or witnesse of the good will of God toward his Church is here repeated againe that wee should thinke earnestlie and alwayes vpon the same And of these two reasons doth the Angell and consequently the Prophet vnto whom this Angel was sent conclude that these promises of God are true and that the Church should finde and knowe indeed albeit that all things at that time seemed for to bring despaire and to fight against those benefits of God that he spake and foretold all these things at the commandement of God Further here is in this place described a
wonderfull euent or falling out of the matter The coÌ„uersion of the Gentiles and the which also is a part of the fulfilling of those graces of God and a cause of the gladnes specified before namely the coÌ„uersion or turning of those nations which at that time were altogether Infidels vnto the true God and vnto the fellowship of his Church the which they persecuted so cruelly before For at that time wherein God shall fulfill his promises this wonderfull change and conuersion of the world shall be made ful indeed of comfort ayde for the Church it selfe Psal 87. Wherefore this word Day in this place signifieth a long and continuall time Moreouer the adioyning of the nations is the worke of God in the nations and peoples vnbeleeuing before and sheweth that they of themselues and of their owne accord shall not come vnto God but when as they shall be conuerted or turned by God himselfe Finally all these things are the words of the Angel speaking vnto the Prophet at the commandement of God telling him what Christ who is the same Iehouah whose dwelling is promised among vs shall doe Vers 12. And the Lord shall inherit Iudah his portion in the holie land and shall chuse Ierusalem againe The conclusion of the former prophesie THe conclusion of the whole former prophesie with the answering of an obiection that might be made the which is set down in the next verse The conclusion hath two parts For it comprehendeth both the people and also the citie it selfe both which he teacheth that they shall not only be restored but also founded and grounded on the same fauour of God place situation grace and election where with their fathers were loued before and the first â—â—tie inhabited and that they shall be possessed also by the same title namely of the peculiar people or inheritance of God and that not only for a day or twaine but for euer and by right of inheritance the which right hath a continuance and succession Store of comforts ministred vnto the Church So then here is a great heape and store of comforts set before the Church First when as she heareth that the persons whereof she shall consist shal be so liked of God and accepted after the same maner that their Elders namely the Patriarches and Prophets 1. Because the persons of whoÌ„ she consisteth are so deare vnto God and the rest of the people of the Iewes were accepted of God The reason is for that there is one and the same cause why God holdeth both those and these that is all his elect deare and acceptable vnto him and this cause is only Iesus Christ alone Moreouer for that God hath and retaineth his Church as his peculiar people 2. Because she is his peculiar people or a portion peculiarly seuered and chosen out by him out of all the nations of the world Furthermore because God will haue the same testimonies of his fauour to be extant or remaine among them 3. Because God will haue remaining among them the same tokens of his fauour which were among their fathers the which were sometime remaining among their auncestors to wit the citie it self and the manifest pledges of God his election which were in it as the Temple and the seate or gouernment of the people For this double preeminence both which Ierusalem had was a token of the sauour and singular election or choyce of God made of this people Psal 132. and 87. whereof he maketh mention in this place But now all these outward and earthly tokens doe cease vnder the Gospell and there are better then these placed in their stead the which we haue for a pledge and most certaine testimonie or witnes of ouâ— election made by God namely the pure preaching of the word of God also the manifest fulfilling of these figures and the light of the Gospell and other such like trulie and indeed spirituall pledges of the singular loue of God toward vs. Vers 13. Let all flesh be still before the * Or the face of the Lord. Lord for he is raised vp out of his holie place What these figure be see Amos cap. 5. ver 21. and Ionas cap. 2. ver 9. THis is an Hypophora or answering of an obiection that might be made where with as with an Epiphonema or acclamation he sealeth vp all the former promises Least therefore the Iewes might thinke these things to be impossible when as they haue so many enemies in their way when as there are so many lets the which they meet withall the Prophet sheweth that God will put silence vpon â—ll these that is cause them to cease and be still because he is Iehouah and almightie before whose face or presence all things must tremble An excellent commendation of the maiestie and power of God Psal 114. and all flesh be still And here in this place is an excellent praise and commendation of the maiestie and power of God ouer all and euery singuler thing the which is set forth of the Prophet by the figure Epiphonema or acclamation to stirre rouse vp the mindes of men withall Further it carrieth an Emphasis or vehemencie and force with it that here also flesh and the face of the Lord are opposed or matched one against another for the one hath nothing but weakenes the other sheweth and carrieth before it nothing but maiestie The cause of this silence of all things Last of all that the minds of the Iewes may bee the more comforted and strengthened there is added or set downe the cause of this silence imposed or put vpon all things For that God is now raised vp out of his Sanctuarie or holie place in the which he seemed so long to haue been asleepe how long he suffered those that were his to bee afflicted and oppressed of their enemies And therefore the godlie often in the Psalmes in such cases doe call vpon God as it were to awaken him being asleepe and as if he had forgotten them as Psal 44. ver 23.24 Vp why sleepest thou O Lord awake be not farre off for euer Wherfore hidest thou thy face and forget test our miserie and our affliction Againe Psal 74. ver 2. Thinke vpon thy congregation which thou hast possessed of olde and on the rod of thine inheritance which thou hast redeemed and on this mount Zion wherein thou hast dwelt Now therefore he will awake and earnestly put to his hand to deliuer those that are his and will consider of the wrong that hath been done vnto them and thinke vpon the reuenging of it So Psal 78. ver 65.66 after many iniuries suffered to bee done vnto his people and as it were winked at it is sayd that at the length The Lord awaked as one out of sleepe and as a strong man that after his wine crieth out And smote his enemies in the hinder parts and put them to a perpetuall shame The word Sanctuarie or holie
LAstly this is a speciall admonition of God vnto the Prophet touching the enemies of his Church consequently vnto the Church that God might comfort her Wherfore this verse hath two parts 1. A comfort for the Church First a speech of Christ willingly and of his owne accord vnto the Prophet to shewe what the comfort of the Church should be 2. God will not rest vntill he haue punished the enemies of his Church Wherein is shewed the care of God for his Church Secondly the thing it selfe which is shewed namely that the minde of God was not quiet or will not bee quiet before that grieuous and sore punishment bee or shall by him bee taken vpon his enemies the which haue afflicted or trouble his Church Vers 9. And the word of the Lord came vnto me saying The secoÌ„d part of this chapter being rather a sermon or historie then a vision the drift whereof is two fold THe second part of this chapter in the which there appeareth not so much a vision vnto the Prophet such as were the former as there is declared a certaine ordinarie admonition vnto all Prophets the which was made by God as often as God would haue them to doe their dutie and the people or any other to bee spoken vnto in his name Here therefore nothing is shewed vnto the eyes of the Prophet to be seene but onely there is taught what bee ought both to doe and also to say so that this is rather a sermon and an historie then a typicall or figuratiue vision But the scope or drift of this Sermon and historie is twofold The first 1 A confirmatioÌ„ of the former doctrine touching the building garnishing enlarging of the temple 〈◊〉 confirmation of the former doctrine touching the Temple of God by the which the true church is signified not onely to bee built but also to bee garnished and to bee increased with the riches and giftes and comming of all nations thereunto So then this place agreeth with that of Aggaeus cap. 2. vers 8. and with the second chapter of this Prophet before ve 11. The second drift is a comfort of the Iewes who to the end that they might now haue and see some tast and as it were some proffer of the glorie that should be of the second temple to be built at the commandement of God they doe see Iehoshua the priest first garnished with fayre crownes secondly the Temple it selfe bewtified with the said crownes hung vp in it for euer the which were made of gold and siluer and other giftes sent euen as far as from Babylon vnto Ierusalem Now touching this verse it hath a confirmation of the whole narration and fact following because that the Prophet at the expresse bidding and commandement of GOD â—oth whatsoeuer hereafter followeth Vers 10. Take of them of the captiuitie euen of Heldai and of Tobijah and Iedaiah which are come from Babel and come thou the same day and goe vnto the house of Ioshiah the sonne of Zephaniah The commandement of God conteining the fact and the exposition and reason of the same In the fact are to be noted THe precept or commandement of God the which conteineth both the fact and the exposition and interpretation of the fâ—ct and reason of the same ver 12. hereafter and so forth In the fâ—ct these things are to bee obseruâ—â— First the persons of whom the Prophet receiued the siluer and the gold and the other giftes of the which afterward the crownes should bee made the persons were foure men that were Iewes which were newlie come from Babylon 1. The persons bringing for the temple of God these giftes from themselues and from other Iewes which were yet at Babylon The men are these Cheldai Tobia Ieddaiah and Chen the sonne of Tzaphaniah The zeale of these is commended afterward and is to bee followed 2. The place Secondly the place is to bee noted into the which the prophet is commanded to goe namely into the house of Iosias the sonne also of Tzaphaniah whereinto these foure men as they came from Babylon were first and newlie come It is likely that this Tzaphaniah was some great man and such a one as gaue intertainement vnto strangers 3. The time Thirdly the time the selfe same day that the Lord spake vnto the Prophet is hee commanded to goe not to make delay or to put it off vntill another daye For the people did need a speedie and hasty comfort Moreouer by this meanes God declareth that hee doth shew vnto the Prophet what should come to passe namely that the selfe same daye these three men should come vnto the house of Tzaphaniah out of the captiuitie of Babylon Vers 11. Take euen siluer and golde and make crownes and seâ— them vpon the head of Iehoshua the sonne of Iehozadak the high priest The fact THe fact that is to say what the Priest is commaunded to doe namely to receiue the golde and the siluer the which they brought as a gift vnto the Temple and to make of it receiued many crownes and all those so made to set them vpon the head of the high priest who was both a figure of Christ and also the visible head of this Temple vpon this earth for a testimonie or witnes of the great garnishing glorie bewtie and maiestie the which should be in the Temple of God and in the priestes and all others that serued in the Temple of God howsoeuer they seemed then and at that time to be base and the beginnings thereof to be vile and base So then these things were a type or figure both of the spirituall and also of the earthly glory the which was afterward first in that Temple of Ierusalem then in the Church of God gathered out of all nations by the preaching of the gospell But how many crownes there were is not expressed yet it is likely by the 14. verse that there were foure according vnto the number of the persons which brought those giftes to wit of euery one of their giftes one Vers 12. And speake vnto him saying Thus speaketh the Lord of hostes and saith beholde the man whose name is the Branch and he shall growe vp out of his place and he shall build the Temple of the Lord. THe interpretation of the former precept and fact in the which there are two things to be noted First The interpretation of the former fact in the which are to be noted what that crowning of Iehoshua ment Secondly what is the cause or foundation of this honor bestowed vpon the high priest For the first this setting of the crownes vpon the head of Iehoshua did foreshew that there should be restored vnto the priesthood or ministerie of God his honor and that in all poyntes or whollie 1 The meaning of this crowning of Iehoshua and not onlie in the halfe And therefore Iehoshuah was garnished with many crownes and not with one onely to
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
Iaacob in the kingdome of heauen There is also added or set downe a reason to pull downe the pride of man or of the Iewes least that whilest we doe seeke the visible Church of God men themselues might seeme to be sought A reason why the Gentiles should seeke vnto the Iewes that is vnto the Church of God The reason is because God is with you So then God himselfe is to be sought and not men when as we doe adioyne our selues vnto the visible Church And that we ought thus to doe this place doth plainly shew except we will bee made vnexcusable before him For when as wee heare now what things God doth giue vnto his in the visible Church shall we despise and not care for iâ— that is shall we not seeke after it CAP. 9. Vers 1. The burden of the word of the Lord * Or Against the lande that is neere or lyeth round about thee in the land of Hadrach and Damascus shall be his rest * Or Because the eye of the Lord is the beholder of men as of all the tribes of Israel when the eyes of man euen of al the tribes of Israel shall be toward the Lord. WHether this prophesie were deliuered at the same time that the former were or at some other time it doth altogether consent and agree with them because these two things doe follow necessarily and mutually or one the other namely the building of the Church of God the which hath been declared before and the destruction of the enemies thereof the which in this prophesie is threatned that it shall be And he maketh mention only of certaine people and nations neere vnto the Iewes and such as were alwaies their enemies troublous vnto them but yet such as by the which it is easie to gather the like of the rest of the enemies of the Church of God And these are rather mentioned both because they were better knowne vnto the Iewes and were more cruell vnto them Such were those that are spoken of Esdr 4. ver 9. Rehum the chaâ—â—celour and Shimshai the scribe and their companions Dinaie and Apharsathcaie Tarpelaie Apharsaie Aroheuaie Bablaie Shushaâ—caâ— Dehane Elmaie and the rest of the people And such as he recitâ—â— cap. 5. ver 6. Tatnai captaine beyond the riuer and Shether-boâ—â—â— and his companions And such as are reckoned vp Nehem 4. 1. The summe of this Sermon or prophesie But this verse hath three things First the summe of the Sermon or prophesie insuing For it containeth a burden or the bitter iudgements of God and not any promises to be deliuered and the same from Iehouah that is from the most true and most mightie God Secondly against whom to wit 2. Against whom it is bent generallie against all the countries neere vnto the Iewes but speciallie against them of Damascus For I agree vnto those who expound the Syrian word Chadrach for a countrie that is neere or lying round about another countrie Wherefore Damascus is first rehearsed in the which especiallie the iudgements of God shall bee for a long season and shall stay there as in their proper home and shall not flye presently away and remaine there but for some little while as hath been shewed generallie before in the fift chapter 3. A reason of the iudgements of God against these nations Thirdly the reason of these iudgements of God against these strangers from the couenant of the people of GOD the which also is in stead of answering an obiection that might bee made to answer those which should make some doubt of these threatnings of God And the reason is Because the eye of God doth behold and marke these people and nations also and dooth in the end iudge them also as he doth the tribes of Israel and those which are his church So the Psalmist teacheth vs Psal 113. ver 6. That God abaseth himselfe to behold things in the heauen and in the earth neither is there any creature which is not manifest in his sight but as it is Hebr. 4. ver 13. all things are naked and open vnto his eyes with whom we haue to doe And he spareth not to punish his owne people when they displease him as Dauid doth teach vs Psal 103. ver 7. He made his waies knowne vnto Moses and his workes vnto the children of Israel Or He shall border to wit the eye or prouidence of God Two partes of this verse Vers 2. And Hamath also shall border thereby Tyrus also and Zidon though they be very wise ANother particular rehersall of those places and nations the which shall be punished and comprehended or caught with the selfe same iudgement of God that the countrie of Damascus was Wherefore this verse hath two things to be noted 1 A rehearsall of other places to be punished the recital of the places and secondly an especiall obiection touching the Tyâ—ians But by Damascus shall Camath or Hamath also the head â—â—tie of Syria 2. An obiection and answer for Tyrus which was called Coele and the which also was afâ—â—â—ward named Antiochia bee conteined in this border and also Tyrus and Sidon For thus much doe these words signifie and he shall bound or border that is the Lord shall close in Chamath with in the same seate of his iudgements For to bound it within the same seate is to comprehend and compasse it within the boundes of the seate by him limited Now touching the especiall obiection for the Tyrians this was it that this citie was euery way most strong and so consequently free from these iudgements of God But here in this place there is reckoned vp but one kinde of these munitions and the same the best namely the Counsell the which Tyrus had at home For the citie was stored with most wise men and gouernours like as at this day the citie Venice is thought to be For it hath a most wise politicke Senate or Counsell Vers 3. For Tyrus did build her selfe a strong hold and heaped vp siluer as the dust and golde as the myre of the streetes Two other kindes of munition in Tyrus Two other kindes of the munition of the saide Tyrus her holdes and treasures For albeit that in the word munition in the Hebrew there be an allusion or resemblance vnto the name of Tyrus for Matsor is a munition 1. Her holdes and Tsor is Tyrus yet I notwithstanding doe vnderstand thereby the holdes or fortresses of the citie 2. Her treasures whether she had them by nature situation of the place or by the industrie and diligence of men By the word Charuts Gold stamped or coyned or golden money and by siluer I vnderstand her treasures laide vp and kept for the vse of warre Both which in how great aboundance they were in this citie appeareth by similitudes of dust and myre the which are not set downe here as meere Hyperbolaes as 1. King cap. 10. ver 27. where King
they shall returne vnto Ierusalem from the captiuitie of Babylon the which thing came to passe Esdras and Nehemias being their Captaines See Isai cap. 40. ver 12. And cap. 43. ver 1.2 in these words But now thus saith the Lord that created thee O Iaakob and he that formed thee O Israel Feare not For I haue redeemed thee I haue called thee by thy name thou art mine When thou passest through the waters I will be with thee and through the flouds that they doe not ouerflowe thee Wher thou walkest through the verie fire thou shalt not be burnt neither shall the flame kindle vpon thee But these things in a prouerbiall kinde of speaking doe declare that it shall come to passe that all waies shall be easie vnto them and such as they may passe through So it appeareth to haue come to passe Esdr 8. ver 21.22 where he saith And there at the Riuer Ahaua I proclaimed a fast that wee might humble our selues before our God and seeke of him a right way for vs and for our children and for all our substance For J was ashamed to require of the King an armie and horsemen to helpe vs against the enemie in the way because we had spoken vnto the King saying The hand of our God is vpon all them that seeke him in goodnes but his power and his wrath is against all them that forsake him So we fasted and besought our God for this and he was intreated of vs. 2. The power of the kings in whose lands the Iewes shall be might also seeme to be a stay vnto their returne Further as touching the kings in whose dominions and countries the Iewes were and who as yet at that time seemed to bee enemies vnto the Iewes and not to fauour them as the Persians were albeit that they had before giuen the Iewes leaue to depart neither shall they also be able to stay or let them that God should not bring his people out of their kingdomes as of olde Pharao withstood the Israelites The reason is because the power both of the Assyrians the which the banished Iewes doe feare and also the kingdome and scepter of the Egyptians shall be cast downe and shall perish so that then it cannot be any let or stay vnto them In a word nothing can let the worke of God and the decree of the deliuerance and redeeming of his Church Isai 40. Vers 12. And I will strengthen them in the Lorde and they shall walke in his name saith the Lord. The conclusion of this chapter and of the former promises THe conclusion of the whole chapter and of the former promises the which sheweth both that they shall haue their fulfilling and accomplishment and that also of the meere or onely grace of God And therefore the prophet saith that the people or Church of GOD shall bee strengthened but in Iehouah or the Lord that the people shall walke but in the name of God Both these doe signifie that they shall haue this strength both to fight against their enemies and to returne from the places of their banishment or captiuitie from the Lord and not of themselues in the name of God and not in their own strength Albeit the word walke may also be referred vnto their life the which he promiseth shall be agreeable vnto the will of God that wee should vnderstand that then at the length wee are made partakers of the promises of God when as wee obey him and walke in his feare There is added an earnest confirmation of this whole prophesie in these wordes The saying of the Lord or thus saith the Lord of the which I haue spoken often before CAP. 11. Vers 1. Open thy doores O Lebanon and the fire shall denoure thy Cedars The dirft of this chapter THe drift and purpose of this Chapter is twofold First to foretell that there shall bee warres in Iudea and in the countries neere vnto it 1. To forewarne them of warres to come both vnto the terrifying or fearing of the wicked and the fore arming of the godly and faithfull and also for the yeelding of a reason and making more plaine of the promise made before touching the victorie which the Iewes should haue against their enemies For to what end should he speake of victorie but because that there should be warres So then in this place are briefelie foretold both the warrrs which were before the Machabees and also those which were in their gouernement yea and also in those countries afterward euen vntill the comming of Christ for I doe not thinke that here are rehearsed those warres the which fell out after the comming of Christ Albeit that the things which here are spoken may bee applied also vnto all the afflictions of the church at any time that the godly may be fore armed and that the wicked and such as are hypocrites in the Church may bee called backe vnto repentance if it may bee for feare of the calamities or punishments hanging ouer their heads This is the first drift of this chapter 2. To shew the causes of so great afflictions of the church The second is that the causes of so great afflictions of the Church of God may be declared and that by this meanes all men may be put in minde of their dutie both the rulers of the common wealth and the rulers of the Church and also the Subiects The causes of these euils and punishments here recited the which afterward fell out and doe also now a dayes fal out vnto the church of God are the negligences of the pastors or rulers as well of the common wealth as of the ciuill Magistrates as of the Church as the Priestes and Leuites then and the Ministers of the word of God now By which recitall the rulers of that nation were betimes put in minde of the performance of their dutie and yet notwithstanding did that negligence indure nay became alwaies worse and worse vntil that God did vtterlie breake off the olde couenant of that people and sent hiâ— Christ who gaue new pastors vnto his Church Matth. 25. And the selfe same causes doe also make the pastors of the Church guiltie euen at this day if so bee they shall bee careles and negligent This verse containeth the destruction of Coelosyria Now this first verse foretelleth the desolation or laying wast of a countrie the which among many other neere vnto the Iewes was more further off from Iudea to wit of Coelosyria the which is contained betweene the two mountaines Libanon The which fell out not vnder Alexander the Great winning Asia and Syria but vnder his successors to wit the Kinges of Syria such as were the Antiochi the Seleuci and others the which made and had continuall warres in those countries with the Ptolomees of Egypt and often with the Syrian Kings as appeareth most manifestlie by Iustinus the hystorian and by Appianus in Syriacis and by the continuall historie of that time
things concerning the killing of the good Shepheards the same is here described or set foorthby the figure Prosopopoeia What the figure Prosopopoeia is see Osas cap. 6. ver 1. that this whole speech may haue the more emphasis vehemencie or force and may the more sharplie strike and pearce the mindes of the readers and also it is set forth as it were vpon the suddaine and breaking off from the former matter in hand because that it is a wonder and a strange thing after so great light of the trueth opened by God and in so great an earnestnes of the godly and good men to defend and maintaine the same there should yet bee some who notwithstanding should persecute the same The Prosopopoeia is vnto the sworde himselfe that the persecution may bee noted that it shall bee exceeding great and most cruell as if all bandes being broken this persecuting sword should raunge and rage against the godly and good Shepheardes of the church 1. The persecution But this verse containeth two things First a description or setting forth of the persecution Secondly the preseruation of the Church of God in the same notwithstanding This most cruell persecution is described by a most cruell instrument 2. The preseruing of the church in the same to wit a sword by the which in this place is comprehended all deadly punishment the which forthwith shall bee shewed and laide vpon the good shepheardes So Christ as Tacitus speaketh 1. The persecution described was puninished with a deadly or hainous punishment So was Iames by Herod Act. 12. ver 2. So finallie were many good men handled before the comming of Christ 1. By the instrument as it appeareth Hebr. 11. v. 36.37 and certaine otherverses there following Againe this persecution is described by the persons which shall bee afflicted 2. By the persons persecuted For they shall be Shepheardes and the same not of the common sort but euery the best and most faithfull who in this place are called the fellowes of God and said to stand ouer against him or by his side as who namely in that their charge depart not from the mouth eyes and doctrine of God nor will neuer so little turne a side but alwaies haue their eyes bent vpon God This therefore is a generall thing as afterward appeared by the falling out and fulfilling of the matter and appeareth now a dayes also For the world hateth the best seruants of God and especiallie the Iewish Church of God that is the visarded Church and which is but the Church onely in name and also murthereth thē Ioh. 16. but most principallie this was fulfilled in Christ being slaine of the Iewes who Matth. 26. ver 31. citeth this place of the Prophet to proue the foretelling of his passion and the scattering of his Disciples when as he their master should bee taken Last of all this most cruell persecution is described by a most lamentable but yet ordinarie euent 3. By the most lamentable scattering of the flocke or falling out of the matter to wit that then the poore sheepe of God and the bodie of the Church shall bee scattered as appeareth Act. 8. ver 1. and now also And thus in this place is the persecution of the church described But the preseruation of the same is here also promised the maner whereof is afterward declared ver 9. but in this place the Lorde promiseth two things by way of answering an obiection God promiseth two things for the preseruatiō of his church that the mindes of the faithfull should not quaile because of the mention made of so hard and sore afflictions For this doth God meete withall in these wordes 1. His hand shall not be heauie vpon it but I will bring backe or turne mine hand vpon the little ones First therefore he promiseth that he will not make his hand heauie vpon his church but that hee will immediatlie drawe it backe for the loue and fauour of those that are his So Isai 65. ver 8. God promiseth that he will not vtterly destroy his people but spare some of them in these wordes As the wine is found in the cluster and one saith destroy it not for a blessing is in it so will I doe for my seruants sake that I may not destroy them whole So cap. 47. ver 6 he is angrie with the Babylonians because they shewed no mercie vnto his people but laide their heauie yoke vpō the ancient Secondly 2. The godly onely shall be partakers of this promise he sheweth vnto whom he promiseth this namely not vnto all but onely vnto those which are the true godly and humble in heart whom in this place the Prophet calleth little one as Christ also dooth Matth. 11. ver 25. where hee saith I giue thee thankes O Father Lorde of Heauen and Earth because thou hast hid these things from the wise and men of vnderstanding and hast opened them vnto babes Vers 8. And in all the land saith the Lorde two partes therein shall be cut off and dye but the third shall be left therein The land of the Iewes shall be most miserably punished for persecuting the Church of God THe second euent or falling out of the matter namely the most lamentable and miserable affliction of the whole land and nation of the Iewes the which fell out vnto the Iewes for the afflicting of the church of God as Christ himselfe sheweth Matth. 24. ver 9. and so foorth where the great persecutions of the godly are foretold the fulfilling whereof Paul also confirmeth 1. Thess 2. ver 14. when he commendeth them for their suffering of grieuous persecution like as the churches of the Iewes had done before them And 2. Thess cap. 1. ver 6. he teacheth that God for this cause wil recompense tribulation vnto those which troubled them and this did the falling out of things vnto the Iewes proue to bee most true For that nation after the death of Christ was wonderfully by little and little wasted and consumed by the Romanes vntill at the last it was by them destroyed and ouerthrowne although not vtterly as it appeareth also at this day And looke what Iudgements of GOD are threatned vnto the Iewes afflicting the Church of God the same also are set foorth vnto other people and doe remaine for thē as is to be seene Reu. 8. and 9. chapters Two partes of the world are said that for this cause they shall bee destroyed and that the third onely shall bee preserued which shall be the Church Vers 9. And I will bring that third part through the fire and will fine them as the siluer is fined and will trie them as golde is tried they shall call on my name and I will heare them I will say It is my people and they shall say The Lorde is my God How the remnant of the Church shall be saued A Making more plaine of that which went before For he
sheweth how the Lord will cause that third part to be left and will preserue the same namely through the middest of afflictions or troubles In the which selfe same thing is contained a prophesie of the persecutions that should bee in the Church and a fore strengthening and confirming of the said Church that shee doe not faint in them Three partes of this verse or be troubled and disquieted with the so sorrowfull falling out of things But this verse hath three things First 1. A prophesie of the persecutions of the church a prophesie as I said of the afflictions which were to come which are signified by the name of fire Secondly the maner measure and order of the same namely they shall not consume the Church but shall purge it like as the fire purgeth gold and siluer from the drosse 2. What they shall worke in the same and trieth it Afflictions doe swallow vp the vngodly and doe deuoure them but they onely trie the good and make the elect of God more pure So Peter 1. Epist cap. 1. ver 7. Teacheth that many tentations fell out vnto the godly That the triall of their faith being much more precious then gold which perisheth though it be tried with fire might bee found vnto their prayse and honor and glorie at the comming of Christ. And GOD saith of his Church Isai 48. ver 10. Behold I haue fined thee but not as siluer I haue chosen thee in the fornace of affliction Whereby appeareth how profitable affliction is vnto the Church It is good that thou hast humbled mee and brought mee downe saith Dauid Psalm 119. ver 71. The third thing is what confirmation of faith shall growe by this affliction 3. What confirmation of faith shall growe by these afflictions namely that then the Church shall come neere vnto God and shall call vpon him and againe God himselfe shall more clearelie shew himselfe vnto her and shall heare her prayers and requestes Finallie he shall then giue more assured testimonies or witnesses vnto the Church her selfe of his couenant with his Church the which she shall acknowledge and follow and therefore shall answer GOD when he calleth her Wherefore the calling vpon God and the acknowledging of him as a father is greater and more certaine in the godly in the time of affliction then in the time of prosperitie because that in the happie successe of things we are wont to be secure or careles but in trouble wee shewe our selues more obedient vnto the holy Ghost drawing this fruite out of afflictions as it were light out of darkenes For albeit as it is Hebrewes 12. verse 11. no affliction bee pleasant for the present time but grieuous yet afterward it bringeth the quiet fruite of righteousnes vnto them which are thereby exercised CAP. 14. Vers 1. Behold the day of the Lord commeth and thy spoyle shall be diuided in the middest of thee The drift of this chapter THe drift of this chapter in a word is to shew what shall fall out vnto the Iewes and also vnto the citie Ierusalem it selfe after the times described in the former chapter And it is a double prophesie one of the destruction of the citie and not of the whole nation of the Iewes The which euent or issue as in order of time it was first fulfilled so also is it in this place first described or reported The second prophesie is of the enlarging and spreading abroad of the Church of God notwithstanding by that doctrine the which proceeded or came foorth of Sion or Ierusalem throughout the whole world toward the East and West And finallie vnto this last prophesie there are threatnings adioyned against those of what nation or countrie soeuer they be the which shall despise this same doctrine of God and the assemblie of the church the which by the same is to bee gathered But it might seeme a thing out of season that God should threaten the destruction of that citie which was not yet builded But the Lord would betimes admonish those that are his both of this selfe same thing and of those things which should come to passe vnto this people that the wicked might looke vnto themselues and repent and the good should not afterward be dismayed with the beholding of so great euils or miseries or should bee quailed or out of hope by meanes of the same Three partes of this verse Now this verse containeth three things First a rehearsall of the time and the same certaine the which is signified by the word day and also by this word behold for these words doe shew some certaine thing 1. The time of this prophesie albeit the very moment and instant of time be not in this place added and expressed And vnto the same purpose pertaineth this worde commeth Secondly 2. By whose decree this time shall come the prophet describeth him by whose decree and commandement this day or time shal come And he is Iehouah that is the true God the which is added that the godly should not thinke so great afflictions or troubles to fal out vnto themselues and vnto the church of God without the knowledge decree and wil of God Nay that daye is from the Lord it is the Lords day and commeth vnto him because that it is the day of the iust vengeance of God against the contemners or despisers of his name So euery where in other places is it called the day of the Lord. 3. What shall fall out vnto the Iewes and vnto the citie Ierusalem Thirdly he briefelie laieth downe the thing it selfe the which shal fal out vnto the Iewes and vnto the citie her selfe namely that it shal bee taken by the enemies and in such sort be brought vnder their power and that 〈◊〉 â—â—â—mies should freelie and boldlie roue and range in it being vanquished and ouercomne that they should diuide the spoyle thereof in the middest of it as they doe which doe not feare the power of them ouer whom they haue gotten the vpper hand And this most briefe prediction or foretelling dooth very manifestly conteine the winning of Ierusalem the which the verses following also doe confirme or approue and the same not after a common maner but such as should bee most lamentable nay the destruction it selfe of it For before this time the estate of the Iewes was very short and bare so that now if they would neuer so fame they should not be able to helpe that their head citie Now this destruction was exploited or atchieued by the Romanes Titus the sonne of Vespasian being their Captaine as appeareth by Iosephus and by the Roman Historie For it was in deed taken before by Pompeius but yet sustained no crueltie but it was vtterly ouerthrowne by Titus and the spoyles thereof were most frankelie then diuided in the middest of it Vers 2. For I will gather all nations against Ierusalem to battell and the citie shall be taken and the houses spoyled
dennes but in great feare and because of their feare of men they come forth of them So Exod. 11. ver 6.7.8 it came to passe in the deliuerance of the children of Israel all Egypt was afrayd and the nations neere vnto it Vers 18. Who is a God like vnto thee that taketh away iniquitie and passeth by the transgression of the remnant of his heritage He retaineth not his wrath for euer because mercie pleaseth him THe figure Epiphonema The figure Epiphonema see what it is Ionas ca. 2. ver 9. or an acclamation wherein the Prophet either in his owne person or in the person of all the godly through the admiration or wondering at the former promises of God towards his Church doth generally describe the bounteousnes and goodnes of God toward the same such as it at al times appeareth for to bee 1. The kinde of speaking And also he confirmeth the same promises last rehearsed by the nature of God But both the phrase or kinde of speaking 2. The matter it selfe and also the matter it self which is contained in this verse is diligently to be noted 1. What the figure Apostrophe is see Amos cap. 8. vers 4. For the kind of speaking is both an Apostrophe or turning of speech vnto God and also an interrogation or asking of a question with both which maner of speaking men are more stirred vp and also the matter it selfe the which is set forth is shewed to be the more certaine yea and moreouer to be the more confessed and acknowledged of all men The matter it selfe the which with so great admiration of the godly and praise of God is here concerning God brought for the confirmation of the former graces of God is a description of the infinit or endles and perpetuall mercie and bountie of God toward his Church So Psalm 113.106.147 And so Psalm 30. ver 5. the Prophet commendeth the goodnes and bountie of God when he sayth He indureth but a while in his anger but in his fauour is life weeping may abide at euening but ioy commeth in the morning A definition of the mercie of God Further this mercie of God is defined or it is here declared what this mercie of God is that is the free pardoning of the sinnes and offences of the Church for of what sort soeuer those be whether they bee greater or smaller sins God taketh them al away and ouerpasseth them that is freely pardoneth them albeit notwithstanding he knoweth them to be in vs but he looketh vpon vs and beholdeth vs both by Christ and in Christ his onely begotten sonne in whom and through whom hee seeth not our sinnes though otherwise they be still in vs but couered and for his sake not layd to our charge The maner of God his pardodoning the sins of his church Now whereas it is added Not retaining his wrath for euer he sheweth hereby that the sinnes of the Church are in such sort pardoned that God notwithstanding would not therfore haue vs bold to sinne For he also chastiseth those which are his when they sinne but lightly and not long The cause of the same The cause also of this pardoning and mercie is expressed to wit the most louing and bountifull nature of God For God is delighted with gentlenes and mercie towards all his creatures and especially towards his elect and chosen So then this promise of the mercie of God of which the Prophet here speaketh doth not appertaine and is directed vnto all men but vnto the remnant of the heritage of God that is vnto the Church only least that the hypocrites might deceiue themselues and account themselues in that number Vers 19. He will turne againe and haue compassion vpon vs He will subdue our iniquities and cast all their sinnes into the bottome of the Sea An amplification of the louing nature of God taken from sundrie effects of the same AN amplification of the most louing and courteous nature of God described before taken from the effectes the which are here reckoned vp diuerse and most ful of comfort and being notable testimonies or witnesses of the most singular mercie of God towards those that are his The first of them is in this place recited 1. God will returne vnto those that are his That God wil returne vnto those that are his By which selfe same is shewed that God was for a time absent from that his heritage Church to wit according vnto the sence or feeling of the iudgement of man during the time that he afflicted or punished the same And therefore Psal 80. ver 2. the Prophet praieth that God would stirre vp his strength for the safegard of the remnantes of his Church thereby giuing vs to vnderstand that in the sence and feeling of the Godly he seemed to haue beene as it were a sleepe and to haue forgotten them whilest he deferred to helpe them therefore he prayeth Before Ephraim and Beniamin and Manasseh stirre vp thy strenght and come to helpe vs. Wherefore in that which went before there is no such mercie and fauour of God promised toward his Church the which should remoue and take away all his iudgements for it is profitable euen for the Church that she should be chastized of God Psal 119 but such gentlenesse whereby the godly euen whilest they are corrected by him remaine notwithstanding the sonnes of God and acceptable and wel thougth of of him through Christ Finally hauing obtained mercy for their sinnes they come vnto life euerlasting For such afflictions or troubles of the Church are not a punishment satisfying for their sinnes 2 He will haue compassion on his Church but onely a medicine and bridle holding hardly in the wanton assaultes thereof The second effect of this mercy of God is That he will be moued with compassion towards vs. For the bowels of God are moued for his Church This therefore is a singular affection of God towards vs. 3. He will tread downe our iniquities The third is Hee shall tread downe our iniquities as we are wont to do those things the which we now will haue to be made no reckoning of to be taken for things nought set by forsaken The fourth He will cast all our sinnes into the bottome of the Sea that they may not any more any where appeare or that he should not any more remember them So God by his Prophet Esaie doth in like maner most comfortablie promise his Church cap. 1. ver 18. saying Though your sinnes were as Crimsin they shal be made as white as Snowe though they were red like Scarlet they shall be as Wooll And by this place appeareth that faith applyeth vnto euerie faithfull person those promises of saluation generally set foorth through Christ So doth Paul Rom. 8. Galat. 2. ver 20. in these wordes Thus I liue yet not I now but Christ liueth in me and in that I now liue in the flesh I liue by the faith