doctrine of Christ either in part or in whole as the heretikes of whome Peterepist 2. chap. 2.1 speaketh saying But there were false prophets also among the people euen in there shal be false teachers among you which priuily shall bring in damnable heresies even denying the Lord that hath bought them and bring vpon themselves swift damnation Their doctrine by Paul is called a doctrine of devils 1. Tim. 4. Nowe the spirite speaketh evidently that in the latter times some shall depart from the faith and shall give heede vnto spirites of error and doctrines of devils Iames chap. 3.15 calleth it earthly wisedome saying This wisdome descendeth not from above but is earthie sensuall and develish CHAP. 5. Of the dubble signification of the word prophesie as it is vsed in the holy Scriptures 1. Prophesie taken for expounding of the scriptures ACcording vnto the former definition of prophesie wherof there is vse in the church there hath begun to be a double signification of this worde to wit the one which betokeneth the onely expounding of the word of God comprehended in writing without any fore-shewing or fore-telling of things to come 2. For foretelling of things to come the other which is referred vnto the fore-telling of things to come Therefore both they which onely doe expound and teach the written worde oâ God truely and syncerely or soundly and doe knowe nothing by extraordinarie revelation nor declare any thing to come are named Prophets notwithstanding and those likewise are called Prophets the which according vnto the peculiar and extraordinariâ reuelation which they haue from God doe foretell things decreed by God The office of the old Prophets two-fold because this was the double office of the olde Prophets as we haue shewed namely to expound diligently and truly the law of God written and deliuered by Moses and to foretell things to come by the inspiration of the holy Ghost Both these significations of the word Prophesie and the same differing the one from the other is found as well in the old Testament The word Prophet in the olde testament taken for an expounder of the worde of God as in the newe And in the old Testament 1. Sam. ver 20. we reade thus And Saul sent messengers to take Dauid and when they sawe a companie of Prophets prophesying and Samuel standing as appointed ouer them the spirit of God fell vpon the messengers of Saul and they also prophesied And 2. King chap. 4. ver 38. Afterward Elisha returned to Gilgal and a famine was in the lande and the children of the Prophets dwelt with him Also Isai chap. 8. ver 18. Beholde I and the children whome the Lord hath giuen me an as signes and as wonders in Israel by the Lord of hosts which dwelleth in mount Sion In these and the like places the word Prophet in my iudgement for him which expoundeth the law or God written with a more majestie and exactnes then others can and not for him also the which doth foretell certaine things to come For I can not thinke that all those Why some in the scripture are called the sonnes and disciples of the Prophets which in the olde Testament are called the sonnes and disciples of the Prophets had also an extraordinarie reuelation from God of thinges to come but I iudge them so to be called because they applied themselues onely vnto the true vnderstanding and sound deliuering of the word of God written and diligently framed themselues thereunto Therefore they kept the puritie of the word of God and the doctrine from God deliuered by Moses and the other Prophets vncorrupt and sound And among them there were some which were as it were them masters of the others because that in the iudgement of all they did excell the rest and did appeare to be more furnished with the gifts of God that they might be masters vnto the rest as I said before Nowe these receiued from God the reuelation of things to come the which accordingly as they were commaÌded by the spirit of God they did either onely deliuer ouer as it were by hand vnto those their disciples to be preserued and kept or else they did openly declare and vtter them vnto all the people Elizeus So Elizeus among the Prophets of his time was a master of the rest and one who himselfe did know thinââs to come but the rest which were called the sonnes or children of the Prophets vnder him as their master did wholly attend both vpon the exercise of true godlines and also vnto the learning and retaining of sound doctrine And this appeareth both out of 2. King chap. 4. and the 6. and also chap. 9. of the same booke ver 1. Where Elisha the Prophet called one of the children of the Prophets and saide vnto him Gird thy loynes and take this boxe of oyle in thine hand and get thee to Ramoâh Gilead For the same Prophet him selfe which annointed Iehu king did not knowe that it should come to passe before it was told him by Elizeus The word Prophet in the old testament takeÌ for him that foretelleth things to come This word Prophet in the old Testament is taken for him also the which foretelleth things to come by the spirit of God teaching him extraordinarily and that so often that I neede not stay any longer in citing testimonies for proofe of this matter and signification of the worde For so is the same worde taken where Isaias Ieremias Ezechiel Moses and these twelue small Prophets are called Prophets And this is the proofe of the double signification of this word Prophet out of the old testament The same is in like manner confirmed out of the new testament For Paul in the whole 14 chap. of the 1. Cor. and also Rom. 12. ver 6. Whether we haue prophesie The word Prophet in the new âeââament for an expounder of the scripture let vs prophesie doth take the word Prophet and prophesying for the onely expounding of the holy Scripture but in the same 1. epistle to the Cor. cap. 12 ver 10. he vseth the word prophesie for the foretelling of thinges to come as it is also done of Luke Act. 11. ver 27 28. For one that foretelleth things to come In those daies also came Prophets from Ierusalem vnto Antiochia And there stoode vp one of them named Agabus and signified by the spirit that there should be great famine thorough out all the worlde which also came to passe vnder Claudius Caesar And againe Act. 21. ver 10.11 And as we tarred there many daies there came a certaine Prophet from Iudea named Agabus And when he was come vnto vs he tooke Pauls girdle and bound his owne hands and feete and saide Thus saith the holy Ghost so shall the Iewes at Ierusalem binde the man that oweth this girdle and shall deliuer him into the handes of the Gentiles But why stande I any longer vpon a thing that euery diuine knoweth
already knowen written or as yet hidden unknown So the Levites that were Singers are called Prophets as appeareth in the beginning of the 1. Chron. 25. in these words The finging Levites called prophets So David and the captains of the armie separated for the ministery the sonnes of Asaph Heman Ieduthun who should prophesie with harpes viols cymbals c. Yea moreover the false prophets who although they lie False prophets termed prophets yet professe that they will declare the will of God are also tearmed Prophetes Wherefore it commeth to passe that Paul Titus 1.12 Epimenides speaking of Epimenides of Creta a prophane man calleth him a prophet because he did lively set forth the disposition maners of the men of Creta and was a most ancient poet as Cicero teacheth in his first booke of Divination And thus because the signification of a prophet and prophesying is most large the wordes of Paul be these One of themselves even one of their owne prophets said The Cretians are alwayes lyars evill beastes slow-bellies The Sibyllae To be short both Lactantius and sundry others doe call the Sibyllae of the Heathen Prophetisses A prophet called a Seer The same Hebrewes also doe call a prophet Chozch a Seer because by the reuelation of God they doe foresee things to come as in Samuel 1.9 vers 19. Hee that is now called a Prophet was in the old time called a Seer An Angel or Messenger And vers 19. And Samuel answered Saul and saide I am the Seer They call him also Maleah that is to say an Angell or Messenger because he bringeth unto us the commandements of God Haggai 1.13 Then spake Haggai the Lords Messenger in the Lords message unto the people c. The difference between an Angel and a prophet according unto some Although notwithstanding some thinke that this is the difference betweene a Prophet and an Angell that an Angell or Messenger bringeth unto us not onely the charge and commandement of another but also often times the very words and speech of the commaunder but the Prophets The confutatioÌ of the former difference as these men will have it delivered in their owne wordes the commandement which they received from God As if the selfe same spirite of God did not tell unto the Prophets the very wordes which they should use when as hee gave unto them the matter the which they should declare as Peter teacheth in his second Epistle chapt 1. vers 20 21. So that ye first knowe this that no Prophesie in the scripture is of any private motion For the Prophesie came not in the olde time by the will of man but holy men of God spake as they were moved by the holy ghost And after this maner doe the Hebrewes call the prophets Nowe the Greekes also doe terme them by sundry names For these words Prophêtes Hupophêtes Mantis Mesîtes do often signify all one thing as Iul. Poll. l. 1. Onomast doth teach Although notwithstanding he seemeth to be Prophêtes who doeth foresee a thing to come A difference between these words Prophêtes and Hupophêtes but Hupophetes is he who doth so far forth declare a thing tolde him by God as it is tolde unto him at severall seasons Therefore he taketh the speech of another the which he reporteth againe at the selfe same instant in which it is tolde him Whereupon Homer Iliad 16. calleth them Hupophetai who onely doe openly recite the oracle or answer which they have received from an other Mesites is a Messenger betweene partie and partie Mesites such a one as Moses was as hee witnesseth of himselfe Deut. 5. vers 3. when he saith At that time I stoode beweene the Lord and you to declare unto you the word of the Lord for ye were afraid at the sight of the fire and went not up into the mount c. And in the Galatians chap. 3. ver 19 20. The law was ordeined by Angels in the hand of a Mediator Now a Mediator is not a Mediator of one c. Hee is also called an Angel Likewise the selfe same to wit Prophetes are called Manteis that is to say Vates and Chresmodoi Other Greeke names whereby prophets are called Chresmologoi Chresmodotai that is Pronouncers and tellers of oracles as Iulius Pollux writeth But the Prophets of God are no where in the holy scripture called manteis Chresmologoi of which names I will speake hereafter Moreover the Latine writers also doe call Prophets by sundry names The Latines call prophets by sundry names also Isidorus lib. 7. Etymolog chap. of Prophets writeth thus Whome the Gentiles call Vates or Sooth sayers these our men call Prophets because a farre off they doe tell and foreshew the trueth of things to come Therefore these wordes Prophetae and Vates are with the Latines all one Festus Pomp. Festus Pompeius a most diligent author and observer of the Latine tongue writeth thus Iulius in Adrasto calleth prophets praelates of Churches and Interpreters of oracles The wordes of Iulius Caesar in Adrasto as Iosephus Scaliger the light of our age hath restored them are these Whom the Prophets which devoutly purifie the holy sacrifices doe commaund to cover their heads with greene laurell Now this C. Iulius Caesar was before the time of Cicero whereby appeareth that the worde Prophets was in use among the olde Latines and profane writers Prophets called Vates The same are called Vates whereof commeth the verbe vaticinari Varros derivation of Vates and âaticinari to Prophesie although notwithstanding M. Varro doe derive the signification of the worde Vates from one thing and Vaticinor from an other Vates saieth hee libr. 6. de Lingua Latina they called the old poets à versibus viandis of binding of verses For in them they did binde wordes unto certaine lawes and rules whereupon the verses and oration of Poets is saide to be bounde But the verbe vaticinari as hee writeth in the fifth of the same worke is so tearmed because they which prophesie doe it with a distraughted minde This is the opinion of Varro For as Tullie teacheth lib. 1. De Divinatione the Prophets which were knowen unto profane men did give foorth their oracles beeing stirred up with madnesse or as it were distraughtnesse But I woulde say that these tearmes vates and vaticinari are derived of all one word and that a greeke word namely Mantis Danaeus his derivation of the former wordes For it was an easie matter of the Greeke worde mantis to make vatis and of the worde vatis to make the verbe vaticinor to prophesie Furthermore they are called of the same profane authours the Interpreters and Messengers of the goddes and every where of M. Cicero Diviners of whome afterwardes they make many sortes as Diviners by the entralles of beastes Bird-prophets Dreamers oracle-tellers But the Prophets of God are never called Diviners
very well CAP. 6. Of Prophesie which is the expounding of holy Scripture and how it differeth from the gift of tongues WHereas we haue set downe a double signification of godly prophesie we must first speake briefly of the former and then afterwards of the latter The first signification then of this word prophesie betokeneth as I haue said before the declaring and expounding of the holy Scripture made in the mother tongue and therefore comprehendeth what soeuer appertaineth vnto the publike office of teaching in the Church For so doth Paul generally deuide all the callings in the Church into prophesie and offiâe that is to say into the office of teaching and of instructing Rom. 12. ver 6 7. saying Whether we haue prophesie let vs prophesie according vnto the proportion of faith or an office Paul his definition of prophesie taken for expounding of the wordâ let vs watte on the office vnder the name of prophesie comprehending all offices in the Church which deliuer sound doctrine and vnder the name of office all other lawfull and ecclesiasticall or Church callings Whereby without all doubt appeareth that prophesie taken in is signification is one certen chiefe part of the whole ministerie of the Church the which Paul 1. Cor. chap. 14. ver 5. doth briefly thus define He that prophesieth speaketh vnto men to edifying and to exhortation and to comfort This Prophesie therefore is a sound speaking vnto men of the worde of God written by one that is lawfully called vnto the office of teaching in the Church or it is expounding of sound doctrine appertaining vnto the comfort exhortation and edifying of the Church Whereby appeareth that this prophesie in his force and signification doth comprehend what so euer the said Paul teacheth of the fruit of sound doctrine and holy scripture expounded 2. Tim. 3. ver 16. Which is giuen by inspiration of God and is profitable to teach to improoue to correct and to instruct in righteousnes c. And Rom. 15. ver 4. where he affirmeth that whatsoeuer things are written afore time are written for our learning that we through patience and comfort of the scriptures might haue hope the which fruit consisteth in this that the Church of God may be instructed corrected and finally receiue comfort Prophesie differeth farre froÌ the giât of tongues Now this prophesie differeth farre and wide from the gift of tongues as Paul at large declareth 1. Cor. 14. and as out of him afterwardes both Ambrose and Chrysostome and also Anselme haue taught But of these two points may the difference of them both within themselues be easily perceiued 1 Prophesie onely âseth the mother tongue The one for that this prophesie onely vseth the mother tongue For when as it doth all thinges vnto the edifying of the whole congregation of the Church in euery citie and Church it onley vseth that language and tongue the which is knowne vnto that whole Church and common sort of those men Therefore vnto the Frenchmen it speaketh onely French vnto the Spaniards spanish not French or Dutch or Latine because that the same tongue namely the French Dutch or Latine is not the Spanish tongue But he which hath the gift of tongues speaketh with diuers tongues euen in euery Church For albeit that the godly and nun fearing God who had receiued this gift from God did turne it vnto the edifying of the Church and nor vnto their owne of oftentation or vaine glorie yet if they had vsed but one tongue onely such a gift of God should not haue beene knowne to be in them and the selfe same persons should not haue beene iudged to haue the gift of tongues Whereof it came to passe that for the shewing forth of the glorie of God vnto all men and his goodnes vnto his Church these kinde of men did vse diuerse tongues euen in the assembly of the Church either in expounding the publike worde of God or also in supplication and praier Therefore they are said of Paul not so much to speake vnto men of euery particular person wherof they could not be vnderstood as to speake vnto God him selfe 1. Cor. 14 ver 2. where he saith For he that speaketh a strange tongue speaketh not vnto men but vnto God for no man health him howbeit the spirit he speaketh secret thinges Out of which there appeareth a great difference betweene prophesie and the gift of tongues 2 Prophesie is of greater vse in the Church theÌ the gifte of tongues Another difference also ariseth of the former namely that prophesie is of more vse and edifying in the Church and rather to be sought after and desired of God then the gift of tongues as the same Paul sheweth in the same first epistle vnto the Cor. chap. 14. ver 5. saying I would that ye all spake strange languages but rather that ye prophesied for greater is he that prophesieth then he that speaketh diuers tongues except he expounde it that the Church may receiue edification Furthermore prophesie needeth no other helpe vnto the people and assembly of the Church then it selfe to teach and instruct the Church withall but the gift of tongues needeth an interpreter besides to performe the same who of Paul is called Diermeneotes and interpretation that the common people may vnderstand the things which he speaketh 1. Cor. 14 ver 28. But if there be no interpreter let him keepe silence in the Church which speaketh languages and let him speake to himself and to god whereof it cometh to passe that this gift of Prophesi is more profitable for the Church then the gift of tongues Prophesie comprehendeth the gift of wisdome and the gift of vtterance Moreover prophesie doth also comprehend the gift of wisdome and the gift of vtterance 1. Cor. 12. ver 8. and 10. albeit in the former places Paul doth make a difference betweene them both and prophesie which foretelleth things to come For a man can not rightly and fitly expound the holy Scripture except he be such a one as is singularly furnished with the science and knowledge of the same the which is called wisedome and doth excell in the grace and gift of speaking expounding of himselfe the which of Paul is called the gift of speech or vtterance Albeit among the Prophets themselues some oftentimes receiue and haue from God these gifts more excellently then other some And thus farre of Prophesie as it is taken for the expounding of the worde of God written CAP. 7. Of godly Prophesie which is a foretelling of things to come and how it differeth from the prophesies of the Gentiles or Heathen Prophesie as it is taken for the foretelling of things to come THere is yet another signification of the word prophesie vsed by the holy Ghost betokening the foretelling of things to come the which by God are revealed vnto men extraordinarily and are commanded to be published or openly vttered to his glorie and the edifying of his Church
at the length goe to wracke one part thereof beeing accused of falsehoode and once vndermined and as Augustine against Ierome gathereth very well be deemed false and overthrowen And this in die first place beeing altogether blasphemous must needed followe and be gathered out of the prophesies of ââoccaâd Secondly 2 Absurditie that the same threatnings which the Spirit of God doth denounce or declare vnto meere profane persons and unto men that are inside and reprobates those doth Broccard every where apply unto the Church of God and the faithfull yea unto Gods true elect or chosen That which any man may observe marke in his writings Now to mingle and confound or huddle up together the things the which shall come to passe unto the elect with those things that shall fall out unto the reprobates is plainly to confound God his election with his reprobation nay to take away both that is a chiefe part of the word of God yea it is to make the sonnes of God and the enemies of God all one it is finally to confound and jumble one with another temporall paines with paines eternall and to make our adoption or being chosen into the sonnes of God vaine and of none effect The which is no lesse blasphemous then the former Thirdly Broccard maketh a way for every Origenist especially of a sharp wit 3. Absurdity Origenists were certaine heâetikes named after Origin that used to turne all the scriptures into allegories 1. Absurdity For now there shall be nothing certaine for vs in the holy scriptures for to follow Tyrus is not Tyrus Babylon is not Babylon but all things forsooth must be expounded by an allegorie VVhich thing is flat and plaine heresie Fourthly Broccard openeth a window unto every Soothsay âr and Almanisticall prediction or foretelling of things after the maner of Prognosticators and Almanack makers For the same like unto Broccard setteth downe some thing the which notwithstanding it leaveth still vnâââten For these fellowes do not as did the true prophets set dovvne the maner it selfe or any certaine time of the things by them foretold to come But Broccard affirming some things peculiarly of some matter and countrey doth altogether overpasse the other circumstances That which is the propertie of a spirite of the devill turning himselfe into an Angell of light to deceive withall and when he hath deceived so cunningly to handle the matter that he cannot be accused of falshood because he leaveth out the circumstances thee which notwithstanding the prophets of God do diligently and exactly rehearse that it may the better be knowen when their prophesies had their accomplishment and fulfilling Fiftly and lastly that this my discourse be not without end This Broccard in most of his prophesies hath already bene found to he vaine 2. Absurdity false and a lying marchant by the issue and falling out of the matter and the same also daily more and more appeareth For I let passe that he bringeth no proofe of this his extraordinatie calling in the Church nor yet can because that beeing demaunded of vs for the same at that time he was mumme and had nothing for to say and is now also tongue-tied when as he is urged or earnestly requested thereunto And these things doe sufficiently condemne the propheticall writings of Broccard Nowe as oftentimes there have bene shewed unto the true Prophets the similitudes and formes of things to come The true prophets used diveâs âgnâs and geâuâes in foâetelling of tâiâgs to come so they also often when they did foretell things to come did represent the same by diuers signes and gestures of their body that they might the rather mooue the Church and shewe that the thing should come to passe So Isai walked bare-footed Isai cap. 20. So Ieremie weareth a vvoodden chaine Ierem. 28. The which doings of the Prophets because of their signification Augustine calleth mysticall lib. 22. contra Faustum Manich. cap. 8. CAP. 9. Of the true notes and markes of the godly and true Prophets FVrther there are certaine notes and markes the which the worde of God it selfe hath set downe as most true and sure to discerne and knowe the true Prophets from the false by Deuter. cap. 13. vers 1 2 3 c also the 18. ver 21 22. And if thou think in thine heart How shall we know the vvorde which the Lorde hath not spoken VVhen a prophet speaketh in the name of the Lorde if the thing follow not nor come to passe that is the thing vvhich the Lord hath not spoken but the prophet hath spoken it presumptuously thou shalt not therefore be afraid of him For when as God substituted or under-ordained his Prophets to teach the Church as it were in his stead and in as much as Satan doeth imitate or follow their wordes and deedes to disceive withall if hee could even the godly themselves it was altogether necessarie that there shoulde be extant certain tokens and the same not at all doubtfull as being shewed by God himselfe by the which the true prophets might be severed and marked out from the false For at all times both in the olde Testament and in the new the devill hath gone about to overthrow the found doctrine by the false prophets as his Postes and Messengers Therefore like as under the law there were false prophets among the Iewes and old people of God so have there also bene under the gospell as Peter teacheth epist 2. chap. 2. vers 1. But there vvere false prophets also among the people even as there shall be false teachers among you vvhich privily shall bring in damnable heresies even denying the Lord which hath âought them and bring upon themselves swift damnation VVe must therefore see what these notes and markes are VVhere this is to be noted Who in this place is propârly to be termed a false prophet that in this place he onely is called a false prophet who in respect of the doctrine which he teacheth and the things which he foretelleth ought to be tearmed and is found to be a deceiver and a lyar For those which are called false Prophets because they haue no lawfull calling albeit they teach true doctrine and foretell things to come and that truely of which sorte some doe arise out of the middest of the Church these doe not appertaine unto this question whereas we speake of the true markes of prophets but unto that wherein it is demanded what is the lawfull calling of prophets or what is the godly and lawfull use of holy prophesie False prophets in three respects 1 Jn regard of their calling False prophets then are so called generally for three causes namely in regard of their calling in regard of their use and in regard of their doctrine And in respect of their calling they are to be taken for false prophets who albeit they foretell true things yet are they not sent of God but of Satan to deceive they are not alowed of
both are foretold to come to passe may easily be discerned and knowen which of them are true or false prophets For the true set downe the circumstances of the thing to come but the false overpâsse them The prophets of God bâgan from the beginning of the world And whereas the true prophets doe at no time nor by no meanes carrie vs from the true God and from his service and doctrine unto idolatry or unto the elements of this world we gather that all Cabalists and other such like prophets are false prophets For were it granted that all these did alwaies foretell true things the which they at no hand will yeeld vnto which have heard from them of things to come yet in the end they draw vs hereunto that in stead of God we should worship the elements of the world For they doe tye the power of God unto certaine words and syllables as doe the Cabalists and some Magians or Sorcerers or else they doe not purely expound the worde of God it selfe but doe carry and apply it from the knowledge of godlines unto the vanity and curiositie of men the which no doubt the Broccardicall prophets use to doe CAP. 10. When the godly and true Prophets of God tooke their beginning And likewise when they ceased or ended in the Church IT is a worthy question At what time first the prophets of God began to be and at what time they ceased the which for this cause ought not here of vs to be omitted and overpassed And first to speake briefly of the first part of this question The prophets of God began to be ever from the beginning of the world as being such who both knew the will of God by his revelation and themselves received from God and delivered over againe as it were from hand to hand that same promise of the Messias to come and to suffer for the saluation of mankinde Hereof it is that the Prophets the which haue spoken of the Church to be redeemed by Christ are saide by Zacharie who himselfe was a prophet to have beene from the beginning of the world that is from all age of the world and from the first making and being of the world as it is in Luke in his gosped chap. 1. v. 70. As he spake by the mouth of his holy Prophets which were since the world began And Paul writeth that the promise of God the father concerning his Sonne the Messias and propitiator or atonement maker of the world to come that it was knowen and foretold by the prophets before the times of the world that is before any ages of the worlde or this courses of yeres which doth arise of the going about of the sunne were made and therefore from the very beginning of this globe or round world Titus 1.2 Vnder the hope of eternall life which God that can not lye hath promised before the world began That which also is confirmed out of the epistle unto the Hebrewes cap. 1. vers 1. in these wordes At sundry times and in divers manners God spake in the olde time to the Fathers by the Prophets In these last dayes he hath spoken vnto vs by his Sonne For straight after the creation of the world by God The promise of the Messias froÌ the beginning and sinne committed by the first man Adam the promise of the Messias was I will put enimitie betweene thee to wit Satan and betweene the seed of the woman He shall breake thine head and thou shalt bruise his heele Gen. 3.15 the which promise at the first was made unto Adam in wordes and delivered as a prophesie and most excellent foretelling of things to come Afterwards it was declared and expounded by the addition or bringing in of sacrifices For as God commanded sacrifices to be made unto him by Adam and his successours or those that came after him untill the comming of the Messias himselfe so he did declare the meaning of them And also moreover the same will of God concerning the Messias to come was alwaies more clearely opened and shewed by other revelations made unto the godly Whereupon from the very selfe lame time prophesies and prophets concerning Christ the iudgement of God to ensue upon the wicked and concerning other matters also and articles of the faith began to be in the worlde and in the Church of God that is to say from the very beginning of the world the true prophets of God were and began to be And I make no doubt but that Adam himselfe who talked so often with God who first received from him that same promise of the Messias and diligently delivered it unto his posteritie Adam the chiefe and first prophet who had sacrifices and the signification of them by God his revelation Hebrewes chapt 11. vvas a chiefe prophet of God and is to be reckoned first in the roule of the prophets after him Abel then the rest of the Patriarches of whome in the holy scripture there is godly and commendable mention Gen. cap. 5. Hebr. cap. 1. For as without faith in Christ there was never any saluation nor any peace and reconciliation or friends making an atonement betweene God and men Heb. 9. ver 15. And for this cause is he the Mediatour of the new Testament that through death which was for the redemption of the transgressions which were in the foâmer Testament they which were called might receive the promise of eternall inheritance So was there no age of the worlde in the which that same promise of Christ to come was not extant and preached and in the which die same was not better confirmed and by little and little more clearely expounded by the fuller revelation of the things which Christ should suffer and doe for vs the which revelation as the time of the comming of Christ was more neere so was it of God made more full and more plaine VVhereof it commeth to passe that there was no age before the comming of Christ in which there were not some Prophets and therefore that they began to be from the very instant of the saving of the Church that is from the beginning of the world made That which Peter also teacheth 1. epist 1. chap. vers 10 11. namely that the sufferings and glorie in Christ to come were declared of the prophets of God by the revelation of the holy ghost The wordes be these Of the which salvation the prophets have inquired and searched which prophesyed of the grace that shoulde come unto you searching when or what time the spirit which testified before of Christ which vvas in them should declare the sufferings that should come unto Christ and the glory that should follovv But these revelations alwaies in the latter times untill the comming of Christ were more easily and fully revealed but in the first times more obscurely or darkely vnderstood And this is mine answere unto the first part of the former question when the prophets of God tooke their beginning When
the prophets of God âeased in the Church In the second place it is demanded VVhen the prophets ceased in the Church of God Vnto the which question that I may the more plainly make answer I say that of the prophets of God some were under the old testament and some under the new VVherefore if the question be of the Prophets of the old Testament I answer with the wordes of Christ himselfe Mat. 11. verse 13. That the law and the prophets continued untill Iohn the Baptist and from that time ceased and had their end For after that Christ the promised Messias came into the world and was made manifest or shewed as he was by the finger by Iohn the Baptist often pointed vnto when as Iohn beholding Christ walking said unto his disciples and unto the people This is the Lambe of God which taketh away the sinne of the world Ioh. 1. ver 29. the olde Testament then ceased and therfore the prophesies and the prophets also ceased which did foretell of Christ or the Messias that was to come in the flesh because that nowe hee was alreadie come For Moses and the Prophets which were under the law The prophets of the old Testament âeased at the comming of Christ or vnder the olde Testament did onely foretell of Christ to come in the flesh When as hee therefore was come and tooke vpon him our flesh this kinde of Prophets ceased and new came in their stead Therefore Iohn the Baptist him-selfe which sawe with his eyes Christ incarnate or in the flesh is said to have beene more then a Prophet Matth. 11. cap. ver 9. And some doe gather out of the writings of the Rabbines and Thalmudists that Simeon of whome Luke maketh mention cap. 2. ver 25. was the last of these godly prophets of the old Testament For the Thalmudists will have and doe teach that in this Simeon the spirite of Prophesie ceased among the Iewes And they make Rabbi Ionathan who wrote the Chaldee translation and interpretation of the holy Bible to be of the same time with him Finally they wrote that this Simeon was the disciple of Hillel Howsoever it be the godly prophets of the old Testament were onely untill Iohn the Baptist For from him began the kingdome of God and the gospell that is the new Testament as Marke the Evangelist speaketh cap. 1. Therefore what prophets soever were among the Iewes after Christ his suffeâing and rising againe from the dead Notes of false prophets after Christs time and his receiving into heaven or after the overthrowing of the temple of Ierusalem which either saide that they were the Messias or did foretell that the Messias was then first to come in the flesh were false prophââs 1. Ioh. cap. 2. ver 22. VVho is a lyar but he that denieth that Iesus is Christ The same is Antichrist that denyeth the Father and the Sonne And againe Ioh. 4. ver 3. And every spirite which confesseth not that Iesus Christ is come in the flesh is not of God but this is the spirit of Antichrist c. Of which sorte among others was that notable robbet and varlet Barchobab Barchobab of whome there is in Euseb l. 4. Hist Eccl. c. 6. and Nicephl 3. cap. 24. Now when these former Prophets that is the Prophets of the old Testament ceased then began the Prophets of the newe Testament When the prophâts of the new Testament began Christ a prophet of the new Testamânt of which sort there were many especially Christ himselfe the Prophet of Prophets but so far forth as he was man and made manifest or shewed in the flesh Afterward the Apostles if not all yet many of them for the office of the Apostles and Prophets was distinct or diuerse the one from the other 1. Cor. 12. ver 19. Are all Apostles Are all Prophets Are all teacher such a one was Paul as appeareth Rom 11. ver 25. in these words For I would not brethren Paula prophet that ye should be ignorant of this secret least ye should be arrogant in your selues that partly obstinacie is come to Israel vntill the fulnes of the Gentiles be come in which sheweth that he prophesieth of the conuersion of the Iewes And 1. Tim. 4. ch ver 1. Nowe the spirit speaketh euidently that in the latter times some shall depart from the faith and shall giue heede vnto spirits of error and doctrines of deuils where be prophesieth of a falling from the truth in the latter times And Peter also was a Prophet as may easily be gathered out of his 2. Peter a prophet epist cap. 2. ver 1 2. c. where hee prophesieth of false teachers and cap. 3. ver 3. where he foretelleth of mockers and scorners Likewise Iohn the Evangelist was a Prophet as his first epist cap. 4. and his Reuelation doth proue Iohn the evangelist a prophet But after the Apostles there were others also which were Prophets of God yet but for a time onely and vntill Christ by the preaching of the Gospell wras plainely and throughly made manifest For the holy Scripture maketh mention of Agabus the Prophet Act. 11. ver 28. Agabus who liued in the dayes of the Apostles and of the daughters of Philip the Evangelist which were prophetisses Act. 21. ver 9. The daughters of Philip the evangelist And furthermore Iustinus against Tryphon the Iewe doth testifie that the gift of prophesie was in the Church vntill his times The which thing also Eusebius lib. 4. Histor Eccles cap. 18. rehearseth out of him But these Prophets which liued vnder the Gospel were both in dignitie and degree and in time also inferiour vnto the Apostles but aboue and higher then the Doctours and Pastours Therefore the Prophets of the Gospell are rehearsed in the second place that is after the Apostles Eph. cap. 4. ver 11. He therefore gaue some to be Apostles and some Prophets and some Evangelists and some Pastours and teachers And 1. Corinth cap. 12. ver 29. Are all Apostles Are all Prophets Are all teachers Nowe there is a question when these Prophets of the newe Testament ceased or had their ending When the prophets of the nâw Testament ceased Certes albeit I confesse that God for the confirmation of his Gospell would haue the gift of Miracles and Tongues and of Prophesie to flourish long in his Church yet were those giftes first by little and little diminished as it is most certaine and afterwards vtterly taken away to wit after that the doctrine of the Gospell was sufficiently and throughly confirmed and approoued Whereof it came to passe that both the gift of Miracles and of Tongues and also of Prophesie at the length ceased in the Church But the gift of prophesie which foretold thinges to come did then especially take his ende When the gift of prophesie ceased after that Saint Iohn his Apocalypse was written of him by reuelation from God For it containeth
twelue are alreadie placed in the coppies of our Bibles Isidârus Let vs therefore now goe forward with the question that we haue in hand generally shâw so farre as we may out of the worde of God what Prophets haue bin from the beginning of this world vntil the comming of Christ our Lorde And this shall easily be done if wee deuide the whole time which hath now passed from the creation of the worlde vnto Iesus Christ the King and onely sonne of God taking flesh vpon him for vs unto certaine courses or ages of times And these we will The time from the creation of the world vntil Christ deuided into seuen ages for the better laying open of this matter make and set downe to be onely seauen in euery one or which we will shewe what Prophets haue liued Where first of all I doe willingly confesse that the succession of the Prophets vas not alwaies so continued that it neuer was interrupted or broken off For whereas this office was extraordinarie in the Church of God no maruell if it often ended or for a time ceased for to be in as much as the ordinarie callings them selues of which sort was sacrificing vnder the Lawe did not withstanding sometime cease and were broken off as in the whole time of their exile and captiuitie in Babylon and oftentimes else So therfore it came to passe the sinnes of men deseruing the same that the Church of God was often destitute or voyd of true Prophets as is gathered out of 1. Sam. 3.1 And the word of the Lord was precious in those daies for there was no manifest vision And Psal 74 9. We see not our signes there is not one Prophet more nor any with vs that knoweth how long Therfore there were then no Prophets but their succession was for the time no doubt of the continuation of them broken off That which no godly man which readeth the holy Scriptures with diligent heedfulnes in my iudgement will denie But let vs returne vnto those seuen ages of the worlde which haue passed since the beginning thereof vnto Christ borne of the blessed virgin Marie The first of them containeth al that whole time which was from the making of the world vntil the floud which fell out in the sixe 100. yeere of the Patriarch Noah And this age comprehendeth 1656. yeeres This first age had these Prophets The 1. age of the world from the creation unto the floode 1656 yeres had these prophets Adam Abel Enoch Noah Adam Abel Enoch Noah Of Adam we haue spoken before Of Abel it seemeth that it may easily be gathered both out of Mat. 23.34 35. Heb. 11.4 namely that he was a Prophet as also was Enoch other Prophets whoÌ the Iewes wickedly flew Of Enoch there is extant or remaining a most certen Testominie in the word of God to wit in the epist of Iude v. 14. whose prophesy also is there rehearsed in these words And Enoch also the seuenth from Adâmprophesied of such saying Behold the Lord commeth with thousands of his Saints Of Noah it is a matter past al doubt that he was a Prophet of God did foretel of that ouerthrow of the whole world the dwellers therein the which was to come was through waters made by God almost 120 yeares before it came and that by especiall reuelation from God Gen. 6.13 And God said vnto Noah God ââuealed vnto Noah the destruction of the world by water An end of al flesh is come before me for the earth is filled with crueltie through them and behold I will destroy them with the earth Read more hereof cap. 7. and 2. Pet. 2.5 Neither hath he spared the old world But saued Noah the eight person a preacher of righteousnes and brought in the floude vpon the world of the vngodly If there were any more Prophets besides these they are not rehearsed in the holy Scriptures The sonnes of God seuered from the souââs of men The sonnes of God indeed are seuered from the sonnes of men in all that first age and the one are called wicked despisers of God and the other to wit the sonnes of God are said to haue bin godly and fearing God Gen. 4. ver 26. And to the same Sheth also there was borne a sonne and he called his name Enosh Then men began to call vpon the name of the Lord. And Gen. 6. ver 2. The sonnes of God saw the daughters of men that they were fayre c. But yet are they not called Prophets To be short If any of theÌ were such their names are not expressed vnlesse any man peradueÌture wil say that Lamech the father of Noah others borne of Seth the Patriarchs such as are named in the holy Scriptures were prophets of God And these prophets of God had that first age of the world The second age is from the time of the floud vntil the first calling of Abraham out of Vr a citie of the Chaldeans The 2. age containing 422 yerees had fewe or no prophets which calling was made by God For Abraham first departing with his father Thara out of this citie Vr went vnto Carras following God calling him This age had 422 yeeres Gen 12. and Prophets either none or very fewe at least which are knowne vnto vs by the word of God vnlesse any man peraduenture will reckon Sem the sonne of Noah and Melchisedech among the Prophets of that age For concerning Abraham himselfe before this age it is manifest that he was anidolater and therefore no Prophet of God at that time Ios 24.2 such a one not withstanding as afterwarde he was Gen. 20.7 For the first that the was an idolatour âoâua saith Your fathers dwelt beyond the floud in old time euen Terah the father of Abraham and the father of Nachor and serued other gods For the second that he was afterwards a Prophet of God saith of him to Abimelech in the place before cited Nowe deliuer the man his wife againe for he is a Prophet and he shall pray for thee But whether and of those which Gen chapter 10. and chapter 11. are reckoned vp for the heads of families and nations of the posteritie of Noah as Sem the sonne of Noah and others were prophets it cannot by any meanes by the word of God be determined For in the epistle vnto the Hebrewes cap. 11. all this whole seconde age as it which lacked his Prophets of God nay that which more is godly men is cleane ouerpassed and the holy Ghost by and by with a great leape and gulfe oftime and succession skippeth from Noah vnto the calling of Abraham Then were the Prophets of the world very few besides Sem and Abraham The 3. age from Abraham to the giuing of the law 430 yeeres had these prophets Abraham Isaac Iacob Ioseph Moses Aaron The third age of the worlde is from the first calling of Abraham out of Vr of
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 ãâã is the God as well of the Gentiles as of the Iewes and that heââ 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 ãâã Christ notwithstanding Psal 105. ver 7. He is the Lord our Gââ his iudgements are through al the earth Rom. 3.29 God is he the ãâã of the Iewes onely and not of the Gentiles also yes euen of the Gentâââ also But of the Prophet himselfe many other before vs haue spâken it may sufficiently be gathered who he was by the 2. Kâââ 14.25 where we read that Ieroboam the second restored the coâââ of Israel from the entring of Hamath vnto the sea of the wilderââ according vnto the word of the Lord God of Israel which he spakeâ his seruant Ionas the sonne of Amittat the Prophet which was ãâã Gath Hepher Who wheÌce Jonas was And it seemeth that Ionas was the first of all ãâã Prophets whose writings are remaining in the bookes Canoâ call For he liued before the battell of Ioas king of Israel with ãâã Syrians about the ende of the life and prophesie of Elizeus ãâã 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. ãâã then the Prophets were sent vnto the Syrians and to them of ãâã mascus and to the Tyrians and Gentiles but yet extraordinaly as appeareth by the sending of Elias to the widow of Sareââ 1. King 17. ver 9. c. by the going of Elizeus vnto Damascus ãâã King cap. 8. ver 7. where in that which followeth Benhaââ king of Syria beeing sicke sendeth to knowe whether he shoââ recouer or no. And 1. King cap. 19. ver 15. where Elias is ãâã God willed to goe vnto Damascus and to annoynt Hazâking 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 aââ stocke of Ionas him selfe 2. His name and stocke 1. His calling He was therefore called by God ãâã tooke not vpon him this counsaile and purpose of any priuââ 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 wickâdnes 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. CircumstaÌce 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. CircumstaÌce The place whither he was to goe The Prophet himselfe sheweth the plaââ vnto the which God precisely sendeth him and this is Ninive thâ great and wealthy citie of the which shal be spoken hereafter ãâã 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 ãâã borders of the elect or chosen people Question But why is Ionas sent ãâã to it and doth Nahum afterwardes prophesie of it whenas tââ Prophets of God for the most part were appointed and sent tâ to the Israelites and not vnto the Gentiles Answer I answeare becaâââ that God by this threatning and meanes would shewe Why Ionas was sent vnto the Gentiles that ãâã onely among the Iewes and Israelites but in all nations ãâã 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 oâly 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
caught without a fouler and without his nets alreadie set and layd and he attending vpon the businesse neither doth the fouler carrie away nor take vp his nââ before he hath gotten a pray so neither doth God threaten these things but that he hath the executioners of his iudgements readie neither will he withdraw his hand but that he will punish you except ye repent For God is not lesse wise nor lesse constant in his counsell and purpose then men that are foulers are wont to be that you doe not herewithall deceiue your selues vpon a vaine hope of the delay of his iudgements Vers 6. Or shall a trumpet be blowne in the citie and the people be not afrayd or shall there be euill in a citie and the Lord hath ãâã done it THe fourth similitude the which with that following conteineth as it were an ouerplus that is to say most earnest exhortations and sheweth what is the most true fruite of the former admonition and what is their dutie vnto whom God threatneth any thing that is that they giue diligent eare or heed vnto those threatnings of God and doe in the end themselues repent The fourth similitude For like as when a trumpet giueth a signe or token out of a watch tower the people hearkeneth and is troubled and prepare themselues this way or that way accordingly as the trumpet gaue the token so at the voyce of GOD as a most shrill trumpet wee ought to be attentiue or giue eare and to bee moued with the sound thereof and accordingly as he giueth warning prepare our selues and looke about vs. The great loue of God towards those whom he punisheth And these words Is there an euill in the citie and the Lord hath not done it are a reason whereby the great loue of God euen towards those whom he punisheth is described as who doth first expresly shewe them of these punishments to wit to this end that they might auoyd them and amend themselues Which thing if they doe not then God doth chastise and correct them and that iustly as obstinate or disobedient persons God then according vnto his singular and endles mercie towards his Church doth foreshewe his iudgements wherewith he doth punish her if she doe not repent After which manner God is not alwaies wont to deale with other people but towards his Church he is exceedingly and singularly mercifull To this purpose besides many other places appertaineth almost the whole 65. chap. of the Prophet Isai where God maketh a notable difference betweene his Church and those that appertaine not vnto the same but especially vers 13.14.15 Therefore thus sayth the Lord God Behold my seruants shall eate What is ment by the word Euill in this place and ye shall be hungrie behold my seruants shall drinke and ye shall be a thirst behold my seruants shall reioyce and ye shall be ashamed Behold my seruants shall sing for ioy of heart Euill Of sinne or of guiltines Of affliction or punishment is From our selues FroÌ God by meanes or without meanes and ye shall crye for sorrow of heart and shall houle for vexation of mind And ye shall leaue your name as a curse vnto my chosen for the Lord God shal slay you and call his seruants by another name But here by the name of Euill we doe not vnderstand sinne or the euill of guiltinesse but affliction or trouble or the euill of punishment For God is not either the author or the cause of our sinne but we our selues And so Iames cap. 1. vers 13.14 teacheth when he sayth Let no man say when he is tempted that is moued vnto euill I am tempted of God for God cannot be tempted with euill neither tempteth he any man vnto euil But euery man is tempted when he is drawne away by his owne concupiscence and is entised And the Prophet Osee doth learne vs that God is not the author of our destruction but of our saluation cap. 13. ver 9. O Israel sayth he one hath destroyed thee but in me is thine helpe Speaking thus in the person of God Vers 7. Surely the Lord God will doe nothing but he reueleth his secret vnto his seruants the Prophets THe meaning of this verse is all one with the sentence going immediatly or next before onely by way of explanation or making the matter more plaine he declareth that which he had spoken before Hath not the Lord done it When God is sayd to do euill For then The Lord doth euill or is sayd To doe euill when he doth either send iust punishments vpon obstinate or stiffe necked sinners or els when as he doth shewe and threaten them to come to passe by his Prophets vnto whom he doth reueale them that they should be foretold vnto others Vers 8. The lyon hath roared who will not be afrayd The Lord God hath spoken who can but prophesie The figure Aitiologia THe figure Aitiologia or rendring of a reason by the which the Prophet both sheweth a cause why he is vnto them so heauie a messenger and also doth remoue and put away al enuie from himselfe and sinister or wrong opinion which they might conceiue of him as crowing ouer another man his kingdome where he had nothing to doe or els as if he told these things reioycing at their calamities or troubles He answereth therefore that he sheweth these things vnto theÌ both by the expresse coÌmandement of God not of any priuate pleasure of his owne mind and also that he doth this of entire loue and compassion towards them because that the mind of God towards them is as of a lyon now roaring and readie and desirous to take and deuoure his pray For as much then as God himselfe would haue thus much to be signified and hath spoken vnto Amos by what meanes then can he forsake or refuse this burthen and charge although it weâe hard and heauie vnto the Israelites For God must in any case be obeyed especially when as he commandeth a thing expresly and by name God in any case must be obeyed As may appeare by the example of Ionas so grieuously punished for his disobedience And 1. King cap. 13. ver 17. The Prophet that was sent to preach against Ieroboam his altar at Bethel being afterwards requested by Ieroboam to goe home and dine with him answereth that he would not doe it if the King would giue him his house full of gold because he had a charge from God to the contrarie And the like he sayth to the old Prophet in the place before specified which bad him home vnto his house also I may not sayth he returne with thee nor go in with thee neither will I eate bread nor drink water with thee in this place For it was charged me by the word of the Lord saying Thou shalt eate no bread nor drinke water there nor turne againe to goe by the way that thou wentest This commandement notwithstanding he brake and was
certaine earnest sensie of euerlasting death appointed for them that they should also bee depriued and voide of all comfort and ioy and of all mirth and gladnes And in this place the Prophet hath comprized all kinde of publike and priuate comfort For the same is taken either of publike meetings feasts and ioyes or of religious assemblies as when the worship of God is celebrated or exercised But God taketh away and denieth both these kindes vnto them the first or ioy in politicke matters vnder this word mirth or gladnes the other that is ioy or comfor in religious matters vnder the other wordes by the which for the most part those holy reioycings are signified in the Scriptures as is solemne feast dayes namely such as falleth out yearely also the feasts of the new moone the Sabboths and lastly such other feast dayes as fall out in the yeare and are commanded by God Vers 12. And I will destroy her vines and her figge trees whereof she hath sayd These are my rewardes that my louers haue giuen me and I will make them as a forrest and the wilde beasts shall eate them THe fifth kinde of affliction Exceeding great wastenes of the whole land 5. The laying wast of their whole land For God shall denie vnto them not onely the increase and fruits of the fields trees and plants but shall moreouer destroy the trees themselues and shall damme and stoppe vp the fountaines and springs of all good giftes and benefites For God shall destroy and pull vp by the rootes their vines and wilde figge trees and other trees growing in their land of their owne accorde to wit for a perpetuall testimony or witnesse of his wrath against them Finally he shall lay waste and bring into a wildernesse the fieldes them selues yea and also their whole countrey so that afterwards it cannot be tilled by men but shal be eaten vp and inhabited by wilde beasts So sharpe doubtles and heauy but yet iust are the iudgements of God against our sinnes and Idolatries that we should all of vs betimes thinke vpon them feele them and auoid them or otherwise continuing in our wickednes be oppressed with those punishments and perish with the world as Paul telleth the Corinthians epist 1. cap. 11. vers 32. whome hee willeth to iudge themselues that they be not iudged Forwe saith he when we are iudged or chastened of the Lord that we should not be condemned with the world for these punishments doth the world and wicked men feele euen now at this day and that dayly Vers 13. And I will visite vpon her the dayes of Baalim wherein she burnt incense vnto them and shee decked her selfe with her earings and her iewels she followed her louers and forgat me sayth the Lord. The conclusion of the former punishment THe conclusion of the former punishment declaring the cause of the same God then will in such sort be auenged of the conteÌpt or despising of his name and worship and will punish those prophane and heathenish Idolatries of this people The dayes of Baalim The Israelites serued Idols aboue 200. yeres are that same whole time wherein the kingdome of Israel serued Idols And this time was very long and far aboue more then two hundreth yeares continually did this wickednes reigne in that people And as this time was long so also was the Idolatrie of these men very strange and outragious the which thing the similitudes following doe declare and shew to wit That this people did decke vp themselues with earings and iewels when as they worshipped their Baalims that is to say willingly spared for no furniture no cost no braue apparell and attiring in the doing seruice and worship vnto these Idols so bedlam madde are men forsooth that are Idolaters in the garnishing and honouring of their gods the which are nothing but the idle inuentions of their owne brains But we on the contrary part are too couetous and pinching in the doing of cost for the name and honour of the true God The which course euen at this day to our great griefe of minde we doe see to be taken of the Popish Idolators But let them not be deceiued For God doth not alwayes tarrie and wayte for the repentance of euery one so long space of time as he did for these Israelites Let them therefore forthwith and by and by repent And let vs in like manner depart from our sinnes and wickednes Finally sayth the Lord This nation hath forgotten me The which was a notorious and woÌderful ingratitude or vnthankfulnes and infidelitie to worship Idols and to forget the true God by whome they aboue all other people of the world by a peculiar and especial couenant were in Abraham adopted or chosen for his people proper inheritance Therefore they were vnexcusable and most worthily punished by God with so grieuous punishments Vers 14. Therefore behold I will allure her and bring her into the wildernes and speake friendly vnto her A comfort for the smal number of the godly A Comfort wherewith God lifteth vp the remnant of this people the which haue continued in the feare of God and willeth them to hope well in the middest of most sorrowfull afflictions or troubles how desper at soeuer in the iudgment of men things may seeme to be and that there may be thought to bee no hope at all of the restoring of the church at that time But this verse contayneth foure especiall poynts to be noted 1. The orderly hanging together of this sentence noted in the word laken First the orderly hanging together of this sentence the which is shewed by the hebrew word laken the which some translate for this cause others therefore but I translate it wherefore For it is not a word rendring a reason of that which God will doe after the accomplishment of the former punishments It seemeth therefore to be a note of God meditating or deuising and bethinking and as it were determining with himselfe what he will doe after that he hath represented or layd before himselfe the miserable condition and estate of this people Secondly there is to be noted 2. Who promiseth who promiseth those things the which do follow or who speaketh to wit he that is God indeed speaking the trueth and almighty I saith he lest any man might doubt of the comming to passe of the matter albeit neuer so hard in the opinion of men Thirdly what God promiseth to wit 3. What God promiseth the restoring of his church euen in the remnant and residue of this people the which was before most grieuously afflicted albeit the same be very smal The which is afterwards particularly declared but in this place there is first generally set downe after what manner God will before hand prepare the same remnant before that he wil gather out of them the same church vnto himself First of al therfore he will so inwardly moue them by his holy spirite
signe or senfie of Idolatry remaine among the godly euen in the very names the godly talking and speaking of God shal no more vse the word Baal but shal cal him Ichouah and their husband And such titles doth the Prophet Isaâ giue vnto God cap. 54. ver 5. where we read thus For heethâ made thee is thine husband whose name is the Lord of hostes and thy redeemer the holy one of Israel shall bee called the God of the wholâ worlde And truely we ought to hate euen the very names of Idols neither is it lawful to vse them when as we speake of God Finally we may neuer talke of any filthy matters but by way of execution or detesting and abhorring of them And therefore Psal 16. ver 4. Dauid witnesseth That he will not with his lippes make mention of the names of their Idols And Paul Ephes 5. ver 3. sayth Bââ fornication and all vncleannesse or couetousnes let it not bee once ââmed among you as becommeth Saints yea vnder the Gospel Paulâ Cor. 6. vers 15. opposeth or setteth Baal against Christ saying What concord hath Christ with Belial Vers 17. For I will take away the names of Baalim out ofââ mouth and they shall be no more remembred by their names An amplficatioÌ of the former promise AN amplification of the former promise For the faythfulnes of this spirituall marriage shall be so sincere and pure euen on the behalfe and parte of the godly that God so firmly ioyning and turning their hearts vnto him they shall within themselues blouâ out doe away and vtterly cast out both from their minde and mouth al remembrance of Baal that is spiritual fornication and the occasion thereof Vers 18. And in that day will I make a couenant for them with the wilde beasts and with the foules of the heauen and with that that creepeth vpon the earth and I wil breake the bow and the sworde and the battell out of the earth and will make them to sleepe safely THe third kinde of benefites the which although it bee referred vnto earthly benefites A third kind of benefites yet is it diuers from that which is contained before ver 15. For there foode and sustenance was promised but here peace and great tranquillity or quietnes And this kinde of benefites also is an especial gift of God the which is opposed or set agaynst the former calamities and miseries of this people the which by warres they had now already so often felt Of this benefite of GOD towardes the godly the lawe maketh mention Deut. 28. Also Psal 25. ver 13. where the Psalmist speaking of the godly man sayth His soule shall dwell at ease and his seede shall inherite the land And Psal 144. ver 14. among other the blessings in that Psalme reckoned vp he addeth That there be none inuasion nor going out nor no crying in our streetes Further there is in this place promised vnto the Church peace both with the bruite beastes and also with men themselues And with the bruit beasts because that by the beasts men are wont to bee troubled and beastes together with the hurt that they may doe vnto men is reckoned vp among the foure sortes of God his plagues Ezec. 14. ver 21. For thus saith the Lord God God his foure sore iudgments How much more when I send my foure sore iudgments vpon Ierusalem euen the sworde and famine and the noysome beast and pestilence to destroy man and beast out of it And Eliphas Iob 5. ver 23. doth in like maner rehearse this security from the feare of the beasts of the fielde as a speciall fauour of God towards the godly when hee sayth For the stones of the field shall be in league with thee and the beasts of the field shall bee at peace with thee But when God shall performe this blessing here promised the godly shall haue peace and securitie or freedome from danger euen from all kinde of beasts whether they haue their being in heauen that is in the ayre or in the waters or in the earth For they are all at God his command to execute his iudgement vpon the disobedient vnto his word And hereof we haue example in the Lyons sent in by God vpon those Idolatrous nations whom the king of Assyria placed in the Land of Israel who slew them as they themselues complaine because they knew not the manner of the God of the land 2. King cap. 17. ver 26. Yea the Church of God shall be at peace with men also For all warres shall be whist and such things as are vsed for the making of warres withall as bow sworde speare c. shall be broken in peeces by God that the Church euen in this world may dwel safely among men and publikely and openly serue the true God and worship him according to his worde And this is acknowledged for God his great benefite Act. 9. ver 31. where it is mentioned That the Churches then had rest through all Iudea and Galile and Samaria and were edified and walked in the feare of the Lord and were multiplyed by the comfort of the holy Ghost So Psal 46. ver 9. Dauid speaketh of God that He maketh warres to cease vnto the ends of the world he breaketh the bowe and cutteth the speare and burneth the chariots with fire And Isai imputeth it vnto one of the fruites of the Gospell that God wil knit the hearts of the godly by the same conuerted in such a godly loue and amitie that they shall be at peace and concord one with another cap. 11. ver 9. Then shall none hurt nor destroy in all the mountaine of mine holinesse sayth God for the earth shall be full of the knowledge of the Lord as the waters that couer the sea The like he reporteth cap. 2. ver 4. That they shall breake their swords into mattocks and their speares into siethes nation shall not lift vp a sword against nation neither shall they learne to fight any more Vers 19. And I will marrie thee vnto me for euer yea I will marrie thee vnto me in righteousnesse and in iudgement and in mercie and in compassion A repetition further declaration of one of the former benefites A Repetition and declaration of that benefite the which is contained before vers 16. that it may of vs bee better vnderstood what manner of benefite it is and how great it is And it is rehearsed againe because it is the foundation and cause of the rest of the gifts of God towards vs. There haue been inserted or set betweene this benefite there mentioned and here againe repeated certaine things in the meane season touching earthly blessings because that in the reckoning vp of so great store and plentie of the gifts of God towards his Church neither order nor method can exactly or perfectly be kept for the power and meditation or thinking of the wit of man vpon them is ouerwhelmed with the multitude of theÌ much
lesse that the discourse of our speaking of them and reckoning of them vp can be exact and perfect as it ought to be So then this verse and that which followeth doe shewe wa t manner of marriage this spirituall marriage of God with vs is What maner of marriage that of God is with vs shewed by sundrie effects of the same and after what manner wee are to enter into it And this first verse teacheth what manner of marriage it is by the sundrie effects thereof of the which this is the first that this couenant and marriage is perpetuall and not for a time For albeit that sometime it seeme for a season to bee broken off yet it lasteth and indureth notwithstanding For God his election by Christ is vnuariable or vnchangeable 1. It is perpetuall as his good will and louing affection towards his Church cannot be chaunged or broken off by any meanes whatsoeuer as appeareth Rom. 8. in the end of the chapter Who shall separate vs sayth Paul most comfortably from the loue of Christ Shall tribulation or anguish or persecution or famine or nakednesse or perill or sword In all these things we are more then conquerours through him that loued vs. For I am perswaded that neither death nor life nor Angels nor Principalities nor Powers nor things present nor things to come nor height nor depth nor any other creature shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. Secondly 2. It is most holie and constant in respect of God this selfe same marriage in respect of God is in righteousnesse and iudgement that is to say it is most holie and constant or stedfast For I take the word righteousnesse in this place for the things promises themselues wherein the bargaine and couenant of this marriage doth consist And all these are most holie and most iust to wit such as is this that we may haue the true God for our God that we may worship him and he on the other side will haue and take vs for his people For all these couenants are the substance of this marriage and doe containe truely most lawfull and most holie promises I take the word iudgement for the constancie and stedfastnesse of the former conditions or couenants For all these doth God for his part performe and stedfastly fulfill And in respect of our selues 3. It is in mercie and compassion in respect of our selues this selfe same marriage is in the bounteousnes and compassion of God towards vs that is to say it doth euery where shewe and declare the singular bounteousnes of God proceeding from his meere mercie and compassion So is it declared in the Psalme 85. And these things doe set out what manner of marriage our spirituall marriage with God is Vers 20. I wil euen marrie thee vnto me in faithfulnes and thou shalt know the Lord. How this marriage betweene God and vs is contracted NOw the Prophet teacheth how this same spirituall marriage is begun and contracted of vs with God namely in faith towards God alone and in the sincere and true knowledge of him And in deede they are the true Church and Spouse of God the which doe know God truly and that not after any sort whatsoeuer but out of his word written So doe I in this place vnderstand this verbe Thou shalt know by Rom. 10. ver 14. where inuocation or calling vpon God is sayd to come by faith and faith by hearing and hearing by preaching c. And it is not sufficient or enough to know God out of his word written but faith also must be had in him whereby wee may with all our heart rest in his promises through Christ and depend or hang vpon him alone But here faith went before knowledge Faith going before knowledge and how because that in the holie Scriptures oftentimes the effects are wont to be rehearsed before the causes as being better knowne vnto vs but yet in the order of causes knowing or knowledge goeth before faith Vers 21. And in that day I will heare sayth the Lord I will eueâ heare the heauens and they shall heare the earth Why certaine earthly blessings are here againe repeated LIke as in the verses before the Prophet repeated or rehearsed againe some spirituall blessings to the end that he might beate them the more and more into our heads and shewe that they were diligently to be considered and weighed of vs so doth he here also repeate or rehearse againe and set downe certaine earthly benefites both that they might assuredly perswade themselues in the penurie and want of all things that yet notwithstanding these should come and that they should be giuen them of God and also that they might vnderstand by what meanes and after what sort so great store and plentie of good things as was promised before ver 19. might be powred out vpon them And this selfe same is of force to confirme and strengthen vs also in the promises of God how greatly soeuer we are to struggle and wrastle with a desperate estate of all things Three things to be noted But here are three things to be noted The one the time In that day that is at that time in the which God shall gather his Church of the remnants of Israel 1. The time and not forthwith or at such time as they peraduenture might thinke that it should come to passe the impatiencie of their mindes pressing them 2. Who promiseth The second who promiseth these things that is Iehouah that is to say he that is the true God true of his word and almightie whose will nothing can withstand The third 3. What he promiseth what he promiseth to wit a most readie and most certaine way whereby great plentie and store of all things and earthly blessings shall insue and followe For the Lord God shall heare the heauens and the heauens the earth and on the contrary side great scarcitie and want of all things happeneth when as the heauen is of brasse and the earth of yron Deut. 28. that is to say the temperature and disposition of the heauen is not answerable nor agreeable vnto the earth that it may bring forth her fruites and God giueth not the euening and morning rayne Iam. 5. ver 7. The which the godly husbandman with long patience looketh for at the hands of God For Behold sayth Iames the husbandman wayteth for the precious fruite of the earth and hath long patience for it vntill he receiue the former and latter rayne And so doth Zacharie teach them to begge the same of God for the increasing of the fruites of the earth cap. 10. ver 1. saying Aske you of the Lord rayne in the time of the latter rayne so shall the Lord make white cloudes and giue you showres of rayne and to euery one grasse in the field How God is sayd to heare the heauen But God is
disobedience and other vices and so consequently of the destruction ruine misery of this people Two parts of this verse This verse hath two partes The first Concerneth the people The second The Priests themselues who ought to instruct the people in the word and feare of 1. Concerning the people As touching the people God pronouÌceth that they shal be destroyed that is that they shal be pulled vp by the roots 2. Concerning the Priests and vtterly killed and spoiled for euer growing any more The cause is added or set downe Because this people wââ without knowledge Here first of all the worde knowledge is restrained vnto thâ knowledge of GOD 1. The people The word knowledge taken here Secondly vnto the knowledge of the truâ God and not of any counterfeit God finally vnto the true âââwledge of that same true God 1. For the knowledge of God the which is to bee had throâââ ãâã holy Ghost out of his written word only and not out of theââââtions and deuices of men It is not therefore to bee referrââ ãâã that knowledge of God 2. The knowledge of the true God the which hath remayned and is inâââly by the light of nature left vnto vs by the things and crââââ the which we see and doe beholde with our eyes 3. The true knowledge of the true God For the Isrâââ were not voyde of this but the name of knowledge betoken ãâã vnderstanding of the secret of God reuealed to the faithfulâ ãâã written word and so is the Grâeke word gnôsis euery wheââken in Paul So the word knowledge is taken Isai 5. ver 13. wâââ hee sayth in the person of God Therefore my people is gone into captiuitie because they had no knowledge So cap 11. ver 9. rendring a reason why violence and wronge and hurting one of another should cease in the faythfull conuerted by the Gospel he saith For the earth shall be full of the knowledge of the Lorde as the waters that couer the sea Moreouer 2. The Priests as concerning the Priests who haue beene the cause of this ignorance they also shall be punished of God and that iustly and not only they themselues but also their children and al their posteritie For God in the end made al this kind of Priests to be miserable scorned who both before then also haue taught and did teach the Israelites most naughtily and falsly first in the captiuity of Assyria afterwerds in all the rest of the time following as it now also appeareth in the other Leuites and Priestes and in their posteritie and children which are remayning in the Iewish nation Whereby appeareth that a most grieuous punishment is threatned by the Prophet vnto sacrificing Priests that is vnto all wicked teachers euen vnder the Gospel of whom and their punishment Peter writeth at large in these wordes 2. epist cap. 2. vers 1 2 3. But there were false Prophets also among the people euen as there shall be false teachers among you which priuily shall bring in damnable heresies euen denying the Lord that hath bought them and bring vpon themselues swift damnation And many shall follow their damnable wayes by whome the waie of trueth shall bee euill spoken of And through couetousnes shall they with fayned words make merchandise of you whose iudgement long agone is not farre off and their damnation sleepeth not The cause of this punishmeÌt of the Priests Further the cause is added and the same most iust of this so fearefull iudgement of God against them to wit for that these fellowââ who should haue instructed others in the true knowledge of âââd and did professe the same yet notwithstanding did first themâlues despise the same knowledge yea and forgat it also and therefoââ could not teach it vnto others Wherefore they shall by God âââde priued and bereaued of their dignitie and shall bee put from their degree and Priesthood So Christ threatneth the Scribes and Pharisies Mat. 21. ver 41. who with their own mouthes pronounce the it owne sentence against themselues when they answere vnto âis demaund what shal be done vnto those wicked husband men who lââlâd the Lord and heire of the vineyard He shall say they âruelly destroy those wicked men and shall let out his vineyard vnto oââen ãâã and men which shall deliuer him the fruits in their seasons âo Ezech. 44. vers 12. the same iudgement is rehearsed against the ââââlâese words Because they serued before their Idols and causâd the house of Israel to fall into iniquitie therfore haue I lift vp mine âândâgââst them sayth the Lord God and they shall beare their iniââitie âhe selfe same at this day falleth out vnto the Popish Biâops Vers 7. As they were increased so they sinned against me therefore will I change their glory into shame The punishmeÌts of false and loytring teachers NOw from this place the Prophet entreth into those punishmeÌts the which God threatneth vnto these false or negligent teachers that by this example al others that are set ouer the church for the gouernement and teaching of the same may learne to doe their duetie for as Paul saith the office of a Bishop is ergon that is to say a worke and not onely time that is a certaine dumme dignitie and honor 1. Tim. 3. ver 1. This is a true saying if any man desire the office of a Bishop he desireth a worthy worke And therefore Isai in their colours painteth out those that rather seeke the gayne then to discharge the paine and the profite before the teaching of the flocke cap. 56. ver 10 11. in this manner Their watchmen are all blinde they haue no knowledge they are all dumme dogges they cannot barke they lye and sleepe and delight in sleeping And these greedie dogges can neuer haue enough and these shepheards cannot vnderstand for they all looke to their owne way euery one for his aduantage and for his owne purpose Therefor Oseas here amplifieth both the sinne and also the negligence or sluggishnes of the Priests that the punishment of God against them may appeare to bee the more iust The prophet by comparing the honor of the Priests aboue the rest of their brethren increaseth their sâa in staining and blotting of the same by negligence and false doctrine And first of all in this place he doth it by the comparing of the honor the which they had obtayned from God among that people aboue the other tribes of the sayd people as appeareth 1. Sam. 2. ver 28. where God by the Prophet putteth Eli the Priest in mind of the same dignitie whereunto he called Aaron and his posteritie aboue the rest of the people saying And I chose him out of all the tribes of Israel to be my Priest to offer vpon mine altar and to burne incense and to weare and Ephod before me and I gaue vnto the house of thy father all the offerings made by fire of the children
excuse for that knowing God they did not glorifie him as God neither were thankfull For the onely word of God written ought to bee vnto vs for a true rule of our whole life against all licentiousnes or disorderous liuing and libertie in sinning A golden rule for the directioÌ of al our actions bee it neuer so publike common and vnpunished Vers 19. The winde hath bound them vp in her wings and they shall be ashamed of their sacrifices An answere vnto the last part of the former verse AN answere vnto the last part of the former verse wherewith obstinate or stubborne persons doe thinke with themselues to couer very well themselues and their vices when as they obiect the common manners bee they neuer so corrupt shamefull and reprochfull for a buckler for their sinnes God therefore maketh answere that all such excuses are vaine and not worth a rush And this their vaine and balde excuse he sheweth and setteth out by a similitude and Metaphoricall kinde of speaking What the figure Metaphora is see Amos cap. 4. ver 12. when as he sayth that the winde shall carrie away with it this defence or reproach that is this publike course and excuse of their liuing and binde it to her wings to bee conueied into the vtmost and vnknowne parts of the world so that there shall no such excuse as this remaine for them So in this sense sinnes are said to be cast into the sea So a Poet saith speaking of periuries And he commandeth the swift South windes to carrie them into the sea whereas he teacheth that periuries are not to be seared or that they are to be contemned or set at naught These men therefore shall be confounded and ashamed whatsoeuer faire glose they set vpon their idolatrie and whatsoeuer defence they seeke from any where Wherefore he concludeth These stubborne and stiffenecked persons shall be ashamed in the ende because of their idolatrous sacrifices neither shall the common going of this sinne without punishment excuse them vnto God Let the whole world marke this and by the same learne to be wise CAP. 5. Vers 1. O ye priests heare this and hearken ye O house of Israel and giue ye eare O house of the King for iudgement is toward you because you haue been a snare on Hizpah and a net spred vpon Tabor Another Sermon A New Sermon but such a one as is very fitly ioyned vnto that which went before For the former Sermon properly respected or concerned the whole people albeit that something were inserted or put in by the way touching the priests as the most true causes of that ignorance of God the which was in the people but now this Sermon striketh all the heads themselues of this people that is both them of the Church who here are called by the name of priests and also them of the common wealth whom GOD here comprehendeth vnder the names of the house of Israel and the house of the King albeit I will not denye the same vices to haue been also in the people the which reigned in these princes but so farre forth as the common people is wont to imitate or follow their princes and heads which are set ouer them For this is a common saying Such as are the Princes such are also the rest of the citizens Two parts of this verse But this verse hath two things first of all and generally to be obserued and marked To wit the alluring exhorting of these princes or heads to heare And secondly 1. An exhortatioÌ the shewing or setting downe of the matter it selfe whereof they are warned and accused 2. The matter it selfe whereof they are accused The first part hath two sorts of hearers The priests and the rulers of the coÌmon wealth The first part sheweth both who are requested here by the Prophet or spoken vnto expresly and by name and how diligently and earnestly they are stirred vp to heare And all those are requested to heare which are rulers ouer the people of the which generally there are two sorts namely the Priests and the Gouernors of the common wealth The Priests haue the rule of holie matters or of things appertaining vnto the seruice of God among the people And albeit to speake properly that the Priestes of these Israelites that is of the kingdome of Israel were in deede trueth no Priests as neither of the tribe of Leuie for the most part nor of the familie of Aaron nor attending or doing their seruice in the Temple of God nor offering any lawfull sacrifices nor vnto God yet by the figure Katachrêsis Katachresis or misusage of speech is a figure whereby we improperly giue names or titles vnto persons or things the which in deede and in trueth belong not vnto them as the exaÌples here alleadged dâe make verie plaine or misusage of speech they are called Priests as the popish Bishops are called Bishops to the end that they may vnderstand by the very name and degree of dignity the which they attribute vnto themselues that they are most iustly condemnââ Of Gouernors and Magistrates of the common wealth there are in this place made two sorts namely the house it selfe of the King that is to say the chiefe Magistrate as is the King himselfe his Nobles Courtiers and the inferiour Magistrate that is to say such other gouernors and officers which in euery citie bare rule in ministring of law matters and ordering of the common wealth the which are here called the house of Israel because that these inferiour Iudges were heads of the people and doe represent the whole people So the Consistorie or Senat of the Church is called the Church Matth. 18. ver 17. So then all these are stirred vp to heare and that most diligently For hereunto appertaineth it that the Prophet speaketh seuerally vnto them distinguishing his speech and frame of words as it were loosely and without ioynts and coniunctions copulatiue to knit and binde it fast together whereby he calleth euery one of these orders by their name and seuerally Vnto this also it maketh that the Prophet vseth these words Heare hearken giue eare for these words doe signifie that there is required of them very great attention or eare-giuing For God doth craue and looke for it at their hands And hereby appeareth that all sorts of men be they of neuer so great excellencie and dignitie and that all orders and states of the common wealth in the Church of God how high soeuer they bee as is the royall dignitie and honor of a King are notwithstanding subiect vnto the word of GOD because that is the scepter of the kingdome of God and the voyce of God himselfe vnto the which all and singular the members of the Church ought to obey yea and all mortall men besides For so Paul speaketh of the maiestie might and power of the Gospell when he compareth it vnto the powerfull weapons and munitions of warre 2.
and I will heale thee of thy wounds sayth the Lord because they called thee The cast away saying This is Zion whom no man seeketh after They desire then to returne vnto God as vnto their phisition This conuersion is the other part of repentance Vers 2. After two dayes will he reuiue vs and in the third day he will rayse vs vp and we shall liue in his sight An amplification of the former benefit taken from the greatnes and speedines of the same AN amplification of this benefite of God taken both from the greatnes and also from the speedines of the same From the greatnes 1. FroÌ the greatnes for that God in such sorte cureth and healeth those that be his that not onely their woundes growe together and be made whole and sound againe but also their former strength might courage lustines and liuelines shall a fresh and fully be restored vnto them againe by God how greatly and grieuously soeuer they were wounded before The which thing the Prophet doth signifie by the wordes of reuiuing and raysing vp Examples hereof wee doe see in the myracles of Christ done vnto mens bodies in the which the diseased were in such sort healed that there remained no print or token of the former infirmitie had it continued or hanted them neuer so long And therefore Christ sayd Arise take vp thy bed and walke Iohn 5. And likewise Act 3. vers 8. it is reported of the lame cripple begging at the gate of the Temple that he was in such sorte restored by Peter and Iohn that hee leaped vp stoode and walked And doubtles concerning our spirituall woundes also that is to say our sinnes Christ doth in such sorte take them away that after the last resurrectioÌ neither the punishment nor the guilt nor any senfie of them remaineth or shall remaine in vs. For all these things Christ shall heale and destroy in vs so that wee may boldely say as it is in Paul 1. Cor. cap. 15. vers 55. O death where is thy sting O hell Our estate shal be better in Christ theÌ that which we shuld haue had in Adam where is thy victory Nay Christ shall then restore vs vnto a farre better condition and estate then was that which wee should haue had by the first Adam when hee was pure without sinne and in his innocencie by howe much our humane nature is more neerely and straightly ioyned with God that is to say with the fountaine it selfe of goodnes in Christ as who namely is true God and true man in one and the same person then in Adam who only was the Image of God but not God himselfe as Christ is And this is the greatnes of GOD his benefite towardes his the which is prepared for vs by Christ alone 2. The speedines of the benefit The speedines of the same benefite is described and set forth to be very great For within the space of two dayes or at the furthest of three daies God bestoweth vpon his Church these so great benefites that is to say in a very shorte time For the mention or wordes of two dayes and three dayes doe signifie a most shorte space A most singular comfort against our impatiencie For God alwayes helpeth those that are his when neede is and in the very poynt and pinch or moment and minute of time that he thinketh conuenient For as Paul teacheth vs 1. Cor. 10. vers 13. God is faithfull which will not suffer vs to be tempted aboue that we be able but will euen giue the issue with the temptation that we may be able to beare it Touching this power of God in bringing most hard things to passe and in helping of those that are his there is a most notable of al other a most excelleÌt example in the resurrection or rising again of our Lord Iesus Christ of whom for this cause many doe take and expound this place but too stricktly or narrowly For it appertaineth generally vnto euery helpe of God the which he performeth towards his And the same is alwaies in respect of God speedie howsoeuer it may seeme vnto our impatient flesh vnto the contrarie vnto whom notwithstanding it is ioyfull and welcome whensoeuer it commeth Vers 3. Then shall we haue knowledge and indeuour our selues to know the Lord his going forth is prepared as the morning and he shall come vnto vs as the raine and as the latter rayne vnto the earth A second amplification of the former benefite THe second amplification of the former benefite of GOD towards his that doe truely repent from their idolatrie and wicked life And this amplification is drawen partly from the increase the which shall daylie be more and more and partly from the fruit and profite the which shall growe thereon and appeare most great as it were from a rayne that falleth vpon the earth in due season Therefore this benefite of God shall not be momentary or for a little and a short time but continuall For the godly shall goeforward and profite daylie more and more in the true knowledge of God out of his written word the which selfe same is the fountaine and cause of their conuersion or turning vnto God They shall therefore know God the which thing is opposed or set against that same ignorance the which the Prophet reproued in them before and they shall goe forward in that same true knowledge of God and shall dayly in the same haue more happy successe profit and growing forward The fruite of the same benefites of God shall be most plentifull the which is vnderstood by the cause expressing one thing in words and in sense and meaning betokening another thing For this comming of God vnto those that are his and his fauour and help is compared vnto such a rayn as commeth in due season yea to the latter rayne that is such a raine as falleth in Summer And this rayne is wont to bring forth most plentifull fruit Againe it shall be as the morning that is to say then shall the presence of God be vnto his most ioyful and welcome What the figure Metaphora is see Amos cap. 4. ver 12. These Metaphors doe liuely paynt out the exceeding great gladnes of the godly and of the Church when as it is healed and holpen by God Vers 4. O Ephraim what shall I doe vnto thee O Iudah howe shall I intreate thee For your goodnes is as a morning cloude and as the morning dew it goeth away An admonitioÌ to the godly to continue in wel doing AN admonition whereby God exhorteth those which are his being thus brought into the way to continue that they doe not faint waxe wearie giue backe of that their earnestnes and become colde afterwardes the which is a vanity lightnes and inconstancie in good things that haunteth all men yea euen the godly And God here by the figure Hypophora The figure Hypophora What this is see Amos cap. 5 vers
in this maner offer himselfe vnto men as a gentle Schoolmaster and Rider our plower but when as it pleaseth him 1. That the benefites of God are then to be accepted when they are offered Then we must not refuse so singular a benefit when it is proffered For there repentance will be too late which despise the law of God and his Prophets exhorting them vnto their dutie And therfore God speaketh vnto the Iewes to this purpose Zach. 1. ver 4 5 6. saying Be ye not as your fathers vnto whom the former Prophets haue cried saying Thus sayth the Lord of hostes Turne you now note that he sayth now signifying that God his mercie is then to be embraced when as it is offered from your euill waies and from your wicked works but they would not heare nor hearkeÌ vnto me sayth the Lord. Your fathers where are they and do the Prophets liue for euer But did not my words and my statutes which I commanded by my seruants the Prophets take hold of your fathers they returned and sayd As the Lord of hostes hath determined to doe vnto vs according vnto our owne wayes and according vnto our workes so hath he dealt with vs. Secondly this part of the verse teacheth that God doth no otherwise till vs 2 God teacheth vs by no other way but by his word no otherwise instruct and learne vs yea also that God is no otherwise found of vs theÌ by that his word the which was written and deliuered by his seruants least any man should seeke or imagine any other way of finding or worshipping God then that which appeareth out of his written word Vers 13. But you haue plowed wickednesse ye haue reaped iniquitie you haue eaten the fruite of lyes because thou diddest trust in thine owne wayes and in the multitude of thy strong men The Israelites practise the coÌtrarie of that they were commanded AN Antithesis or setting downe of the contrarie vnto that which went before in the which the rebellion of the Israelites is compared with the former precepts giuen by God For so farre off is it that they obeyed them that they took altogether a quite cleane coÌtrarie way For in stead of righteousnes coÌmanded vnto theÌ they plowed wickednesse that is they followed and embraced wickednesse in stead of righteousnesse The like complaint doth God make against the Iewes and Israelites his vineyard Isai 5. ver 7. in these words Surely the vineyard of the Lord of hostes is the house of Israel and the men of Iudah are his pleasant plant and he looked for iudgement but behold oppression for righteousnesse but behold a crying These Israelites therefore of that their plowing doe reape iniquitie as a crop springing of that sowing and that necessarilie For as Iames sayth cap. 1. ver 27. Pure religion and vndefiled before God euen the father is this to visite the fatherlesse and widowes in their aduersitie and to keepe himselfe vnspotted of the world And as he further writeth cap. 3. ver 15. The fruite of true wisedome and righteousnesse is sweete and euery good worke with peace And as it is ver 17.18 The wisedome that is from aboue is first pure then peaceable gentle easie to be intreated full of mercie and good fruits without iudging and without hypocrisie And the fruite of righteousnesse is sowen in peace of them that make peace but the fruite of vnrighteousnesse is most bitter and euery wicked work and finallie the terrour and feare of conscience For as Isai sayth cap. 48. ver 22. There is no peace vnto the wicked Such then are the fruites of lying that is of idolatrie and such are the effects of forged religion and doctrine to wit all vnrighteous workes as superstition hypocrisie denying of the true God rebellion and these fruites proceede from the vncleane and vnbeleeuing who Though they professe that they knowe God yet as Paul writeth Tit. 1. ver 16. by workes they denye him and are abominable and disobedient and vnto euery good worke reprobate And such are the wil-worships and superstition of hypocrites and such like the which as it is Colos cap. 2. ver 23. Haue in deede a shew of wisedome in voluntary religion and humblenes of mind and nââ spâring of the bodie neither haue they it in any estimation to satisfie the flesh The cause of the great wickednesse of the Israelites two-fold Now the true cause and fountaine of this wickednesse and so great vngodlinesse which the Israelites practised in stead of righteousnesse is here shewed to bee two-fold To wit one for that they trusted in their owne wayes And these so doe the which preferre the deuises of their owne minde and their good intents as they call them before the expresse word of God 1. They trusted in their owne wayes and which thinke that they shall be safe and happie besides or against the word of God to wit by such meanes as they themselues haue deuised and which liketh them The second cause and fountaine is for that the selfe same Israelites were addicted or stayed vpon the multitude of their great and mighty men 2. They stayed vpon the multitude of their mightie and strong men that is they put their trust in an arme of flesh The which two sorts of men no doubt doth preferre their owne glorie and the glorie power and wisedome of men before God himselfe and so consequently doe forsake God cleaue vnto a lye liue onely after their owne fashion and pleasure not according vnto God his precepts and commandements And hereof in the ende springeth all lewdnes all superstition and all vngodlinesse And therefore Ieremie 17. ver 15 there is a curse pronounced against those that trust in flesh where he hath these words Thus sayth the Lord oursed be the man that trusteth in man and maketh flâsh his arme and withdraweth his heart from the Lord. And Ioh. 5.44 Christ asketh the Iewes saying How can ye beleeue which receiue honour one of another and seeke not the honour that commeth of God alone And in the 12. chap. ver 43. Iohn hauing shewed that many of the rulers beleeuing in Christ durst not confesse him for feare they should be cast out of the Sinagogue addeth this as a cause thereof For they loued the praise of men more then the praise of God Vers 14. Therefore shall a tumult arise among thy people and all thy munitions shall be destroyed as Shalman destroyed Beth-arbel in the day of battell the mother with the children was dashed in pieces A threatning of most grieuous punishments against the contemners A Denouncing or threatning of most grieuous punishments against such contemners or despisers of God and rebellious persons against his commandements For among them all things are pronounced to bee miserablie wasted spoyled and consumed and that with ciuill warres yea and all their most fortified forts of that countrie and castles built to keepe away forraine enemies shall be destroyed
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 fouââh 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
and right So we see that the Princes and heads of the people turned away from the true worship of God many otherwise godly Kings as Asa Ioas and others more For they seeme especially to haue been authors of Idolatrie And therefore the Prophet Isaias also inueigheth especially against them cap. 1. But Micheas setteth vpon the heads themselues and not only vpon the common sort and people to shew that he doth his duetie without accepting of persons that he is the seruant of God and not of men as those false Prophets were finally that he is indued with that true coÌstancie of the which he spake in the verse before Vers 10. They builde vp Zion with blood and Ierusalem with iniquitie An amplification of the sinne of the Rulers AN amplification of the crime whereby the selfe same thing is proued the which verse 8. he sayd to be in the Iewes to wit that there is in them wickednes and not onely sinnes as in the Israelites And therefore he sheweth the grieuousnes of the sinne the which was peculiarly committed by the heads of the kingdom and people of Iudah Further he accuseth them for that they builded with blood and that ouen Sion or Ierusalem it selfe that is the citie of God the which alwayes in euery part of it ought to be holy Wherein Micheas condemneth these gouernours of the people both of cruelty and also of couetousnes and the same sacrilegious in that they vsed both these sinnes vnto the dishonour of the citie of God and of that place where the diuine that is the pure Temple was builded that is to say vnto the manifest reproch of God himselfe See in euery respect the like complaint of God against this people Nah. 3. vers 1. in these words O bloodie citie it is full of lies and robberie the praye departeth not Also Ezech 24. vers 9. Woe to the bloodie citie for I will make the burning great So Habac. 2. vers 12. Woe vnto him that buildeth a towne with blood and crecteth a citie by iniquitie And in this word buildeth he answereth a secret vaine excuse of theirs for they defended themselues vnder this pretence or colour that this which was found fault withall turned vnto the ornament and garnishing of the Citie of God And therefore that their enterprize was rather to bee praysed then accused The Prophet answereth that God will haue no such ornaments of his citie nor any such building For God delighteth not in any iniustice and cruelty Psalm 5. and they which doe so and spoyle others vnder a pretence or colour of religion they make God a fellow and partner of their robberies See Isai 66. vers 2 3. Mar. 7. ver 11 c. Vers 11. The heads thereof iudge for rewards and the Priests thereof teach for hire and the Prophets thereof prophesie for monie yet will they leane vpon the Lord and say Is not the Lord among vs No euil can come vpon vs. A particular setting downe of the sinnes of euery order of gouernours among them A Laying out of the matter more plainely For he now sheweth particularly how these heads or euery order of these heads deale vngodly and wickedly and vse themselues euery man in his charge Wherein hee distinctly describeth or setteth out and increaseth the proper wickednes of euery one of them by contraries Further he maketh three kindes or orders of these Heads or Gouernours namely Iudges Priests and Prophets It is the part of Iudges to abstaine from giftes that they may giue iudgement 1. Iudges and minister law holily and not be corrupted So Iethro when he sheweth vnto Moses what Iudges hee should make for his helpe and ease in the burden and charge of the common wealth of Israel among other poynts requireth especially that they be such as hate couetousnes Exod. 18. vers 21. Moreouer sayth he prouide thou among all the people men of courage fearing God men dealing truely hating couetousnes and appoint such ouer them to bee rulers ouer thousands rulers ouer hundreds rulers ouer fifties rulers ouer tennes But these Iudges of whom Micheas speaketh receiue gifts and accordingly as any thing is giuen them iudge in fauour of this man or that man the which is a great sacriledge or notorious offence against God And vnder the name of Iudges all politicke Magistrates are generally comprehended There followeth the order of Heads or rulers of the people or of Church-gouernours as I may so call them And these are of two sortes to wit ordinary as in times past the Priests and Leuites now Pastors and Doctors in the Church of God and extraordinary as in times past the Prophets the which are now either none at all or very tare and seldome The Priests or ordinary gouernours of the Church did teach for rewarde the which is not onely most filthy 2 Priests but also sacrilegious For accordingly as euery man gaue them a rewarde for their seruice so did they set downe and determine euery man his sinnes to be great or small and did not follow the determination of the law of God without respect of persons For such the Priests ought to be not swaruing one whit from the trueth and equitie of the law of God as it is Malach. 2. vers 6. The lawe of trueth was in his mouth and there was no iniquitie found in his lips speaking of the Priests office he walked with me in peace and equitie and did turne away many from iniquitie 3. Prophets The extraordinary gouernors of the Church as the Prophets euen they also prophesied for money And therefore their couertousnes and sacriledge is more manifestly described then that of the former For there was some colour of the Priests and Magistrates in these words rewards giftes or hire but in the worde money and in Prophets there is none at all nay there is an open mart merchandise of the word of God such as Peter epist 2. ver 3. and 15. findeth fault withall in the false teachers of his time of whom he sayth Through couetousnes shall they with fayned words make merchandise of you and forsaking the right way haue gone astray following the way of Balaam the sonne of Bosor which loued the wages of vnrighteousnesse And the saying of Christ Mat. 10. is to be applyed vnto this place Yee haue receiued freely giue freely And yet for all this is not the due and reasonable wages of the Pastors teachers in the Church condemned as Christ himselfe teacheth in the same place Mat. 10. Paul 1. Cor. 9. Finally to the ende he may paynt out the filthy couetousnes and vngodlines of these false Prophets the more cleerely who at that time as the Monkes at this day greatly deceiued the people the Prophet by the figure Mimesis What the figure Mimesis is see Oseas cap. 4. ver 18. or imitation setteth down their wicked words when as they had receiued money for their diuination or prophesying For they prophesied that it
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 punishmeÌt 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 congregatioÌ 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 coÌming 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 wheÌ 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 IerusaleÌ 02 the same towre was then chiefly to be seen aboue others being scituated neere vnto the market and gate of the sheepe and the poole of the sheepe 1 The towre of the flocke whereof mention is made Iohn 5. vers 2. and the scituation of the whole citie it self was on a high place Therfore both of the scituation of the place and also of this part the whole citie of Ierusalem is called a towre and therefore the true Church of God is signified thereby whereof Ierusalem was at that time the house and
a figure of the Church of the Gospel which should bee afterward So Esai 29 Ierusalem of the forme of the citie is called Ariel that is a Lyon Also the Church is called here The mount of the daughter Sion because that the same hill of the which hee now speaketh 2 The mount or strong hold of the daughter Sion was the highest place of the whole citie knowen vnto euery man and compassed and closed about with a wall for the defence and strengthening of the citie 2. Chron. 27. vers 3. and 33. vers 4. Nehem. 3.26 Last of all the Church is here called the daughter of Ierusalem and not the daughter of euery citie whatsoeuer Thus therfore is the glory of the Church described 3. The daughter of Ierusalem that only the godly and faythful alone may vnderstand that this kingdom appertayneth vnto Christ and by Christ vnto them And thus much concerning the thing it selfe Concerning the phrase or manner of speaking it appeareth thus first that it is a Prosopopoeia or fayning âf a person What the figure Prosopopoeia is see Oseas cap. 6. v. 1. wherein the Church of God is spoken vnto by name that as I haue sayd that company vnto whom these things are promised might certainly be noted out from others and that the Church her selfe might be stirred vp with the consideration of so great a benefite Secondly it appeareth also that in this place there is an antithesis or matching together of contraries betweene these wordes The first kingdome and The towre of the flocke The mount The daughter of Ierusalem For these three latter The towre The mount The daughter seeme to haue nothing answerable vnto that royall magnificeÌce or sumptuousnes nor to promise any thing the which may giue any hope of obtayning so great and notable a kingdome Yet notwithstanding the Church shall raigne howsoeuer her matters may seeme past all hope by meanes of affliction or trouble Therefore these words are of set purpose vsed by the Prophet to meete with or answere the diuers cogitations or thoughts of men yea euen of the godly who onely should see and did behold the ruines and weakenes of the destroyed citie and did not thinke vpon the omnipotencie or almighty power of GOD that maketh the promise nor vpon his loue toward his church Vers 9. Now why doest thou crie out with lamentation is there no King in thee is thy counseller perished for sorrowe hath taken thee as a woman in trauaile The answering of an obiection THe answering of an obiection wherewith hee asswageth the sorrow and lamentation of the godly such as both then they felt by the conceiuing of the iudgements of God threatned against them and also afterwards had experience of being in the miserie it selfe Psal 74. Psal 102. And first of all by the figure Hypotyposis he paynteth forth the thing it selfe that is to say What the figure Hypotyposis is see Amos cap. 8. ver 12. their most iust sorrow the most weighty causes of the same sorrow TheÌ in the verse following he setteth down a coÌfort As for the sorrow or lamentatio of the Church it was an howling not only a crie a most sorrowfull crying out for the burden of the most grieuous miserie and not onely a lamenting And because these thinges are set forth by the Prophet as if he himselfe were present in the matter therefore hee addeth Now albeit they themselues did not yet indeed feele the same sorrow Finally this sorrow was as the sorrow of a woman in trauell that is exceeding great And this similitude is in other places else where vsed in the holy Scriptures to like purpose for hereunto is the state of the poore citie of Ierusalem most hardly besieged by Senneherib resembled Isai 37. vers 3. when as the messengers of Hezechiah say vnto the Prophet This is a day of tribulation and of rebuke and blasphemie for the children are come vnto the birth and there is no strength to bring forth And cap. 26. vers 17. Like as a woman with childe that draweth neere to the trauel is in sorrow and cryeth in her paines so haue we beene in thy sight O Lord. Agayne Iohn 16. vers 21. A woman when shee trauelleth hath sorrow because her houre is come but as soone as shee is deliuered of the childe she remembreth no more the anguish for ioy that a man is borne into the worlde And these things the prophet speaketh in a fellow feeling of their troubles and not by way of insultation or triumph and reioycing agaynst them or mocking them in these miseries The causes of the great sorrowe of the church As for the causes of so great sorrow and so great outcrying they are many as in this verse for that then that is when as the church is in such sorte afflicted by God and the Iewes afflicted also there was no King of theirs nor any Counseller or Prince the which had any care of them And so God by Ezechiel threatneth to take away their kings cap. 21. vers 26. saying Thus saith the Lord God I will take away the diademe and take off the crowne this shall be no more the same I will exalt the humble and abase him that is high For the safetie and presence of the King is a great hope time there were no kings left and remayning vnto the Iewes Isai 5. For the Iewes liued vnder the dominion or rule of others that is of the Babylonians by whome they were taken captiues albeit that the Lord for their defence and comfort aduanced Daniel vnto the gouernement of the kingdome of Babylon but yet he himselfe was a subiect vnto the Kings of Babylon and as a subiect obeyd them Vers 10. Sorrowe and mourne O daughter Sion as a woman in trauaile for now shalt thou goe foorth of the citie and dwell in the fielde and shalt goe into Babel but there shalt thou be deliuered there the Lord shall redeeme thee from the hande of thine enemies A granting ioyned with a coÌfort A Granting whereunto is ioyned a comfort And the granting is that the church may indeed lamentably mourn sorrow as he that most may mourn and is in most heauy sorrowes such as is a woman in trauaile For the Prophet confesseth that they haue most iust causes of so great sorrow the which in this place he reckoneth vp others then in the verse before to wit for that the Church shall then be caried away from her countrie when she shal be carried away must liue also in the fields vnder the open aire not in towns finally that she must be carried into countries most far off namely euen as far as into BabyloÌ Psa 137. Al which things are most lameÌtable especially if we consider that the promised land was not onely the natiue soyle and countrey vnto the Iewes but also a signe and figure of the heauenly and eternall life It is a godly point to be
bone And thus despitefully was the Prophet Michaiah vsed by the false Prophet Zidkijah before two Kings 1. King 22. ver 24. This was fulfilled in King Sedechias and other princes of the Iewes who were despitefully vsed by the Babylonians 2. King cap. 25. ver 7. where it is said of them That they slew the sonnes of Zedekiah before his eyes and put out the eyes of Zedekiah and bound him in chaines and carried him to Babel This also came afterward to passe iust according vnto the letter in our Sauiour Christ the true Captaine of his Church Matth. 26. ver 67. of whose vile vsage it is there written thus Then spate they in his face and buffetted him and other smote him with roddes In a word there is in these words expressed exceeding great miserie and trouble of the Church Vers 2. And thou Beth-leem Ephrathah art little to bee among the thousands of Iudah yet out of thee shall he come foorth vnto me that shall be the ruler in Israel whose goings forth haue been from the beginning and from euerlasting A Comfort or an answer lest the miserie and punishment described in the verse before A comfort for the godly might seeme to remoue and take away the deliuerance of the Church for it shall not be able to doe it For there shall arise vp a Captain and deliuerer vnto Israel out of a most small towne if ye consider it as it was in the time of the Prophet to wit out of Beth-lehem which shall deliuer the Church out of these miseries namely that same euerlasting vnconquerable Captaine of his Church appoynted of God vnto this purpose from euerlasting he I say shall arise and bee borne out of that towne Wherefore here also are two things to bee considered The one what God promiseth 1 What God promiseth the other in what phrase and maner of speaking He promiseth that there shall come a Captaine vnto his Church 2. In what maner of speaking and such a one as hath bin appoynted vnto the same long sithence my one that is from euerlasting who shall deliuer the same And he addeth the place also from whence he shall come to wit Beth-leem Ephratah that is which is in the tribe of Iudah Neither ought the sight and condition of the place as it then was to terrifie or dismay them It was in deed a small towne at that time among the Captaines tribes and other townes and cities of Iudah neuertheles notwithstanding out of it shall that same Captaine which shall be the deliuerer of the people be borne Mat. 2. ver 4.5 6. Where the chiefe Priests and Scribes of the people assembled by Herod and demaunded of the place of the birth of Christ make answer that it should be in Beth-leem And for proofe thereof doe cite this place of our Prophet For so doe the counsels of God differ from the counsels of men and God choseth those things which are abiect or base and of small accountes among men For as hee teacheth vs by his Prophet Esai cap. 55. ver 8. His thoughts are not our thoughtes neither are our waies his waies Christ the foundation of all the promises of God toward his church Furthermore in this place is set forth the foundation and ground of all the promises of God towards his church to wit Christ For in him as Paul witnesseth 2. Cor. 1. vers 20. All the promises of God are yea and are in him Amen vnto the glory of God through vs who hath deliuered his church by whose Spirit they were strengthened who both before these times and also afterwards deliuered the same as in times past the Iudges and Kings and after the captiuitie of Babylon Zorobabell Iesuah the Machabees Finally this selfe same is from euerlasting both in that he is equall vnto his father and also in that he is appoynted the mediator and head of his church And thus much of the matter or thing it selfe 2 What the figure Apostrophe is see Amos cap. 8. vers 4. As for the phrase or maner and kind of speaking it is an Apostrophe or turning of speech wherewith by way of contrarietie GOD in the person of the Bethleemites doth especiallie stir vp and comfort those that are his matching that contemned village against the great troupes and bands of strong and mightie enemies mentioned before and their deliuerance through the meanes of that eternall Sauiour and consequently in their persons ministring comfort and hope of like help vnto his poore afflicted Church in all ages And therefore I reade and translate this sentence by the aduersatiue coniunction But after this maner But thou Beth-leem Ephrathah art little c. Ver. 3. Therefore will he giue them vp vntill the time that she which shall beare shall trauaile then the remnant of their brethren shall returne vnto the children of Israell What the figure Hypophora is see Amos cap. 5. ver 21. THis place also is an hypophora or answering an obiection lest the godly Iewes should in the meane season faint and bee dismayed in mind vntill that same promised Captaine doo come forth out of Beth-leem because that in the meane while they shall suffer and feele great miseries For the prophet granteth that this shall come to passe but out of which they shall be also deliuered by God so that those which haue liued in that captinity and misery of Babilon shal returne vnto their own and shal either themselues or their posterity remaine aliue And the confuting or ouerthrowing of this obiection was necessarie because that euen the godly were greatly troubled whilest they felt those bitter miseries when the citie Sion was destroyed Wherefore a most assured remedie to wit this redoubled promise was to be opposed or set against this their doubting and combat Two parts of this verse Further this verse hath both a recitall of that most hard affliction the which the Iewes suffered afterwards at the hands of the Babylonians and also a promise of comfort 1 The affliction of the Iewes The affliction is described in these wordes that the Iewes are to be giuen and deliuered vp into the hands of the Babylonians 2. A promise of their deliuerance vntill they shall haue suffered vnder them most grieuous troubles yea and such as women great with childe doe suffer whilest they are in trauaile For so is the whole time of their captiuitie called The sorrow of a woman in trauaile So in the 12. of the Reuelation of Saint Iohn ver 2. the afflicted estate of the Church is resembled vnto a woman with childe and crying in trauaile and being in paines readie to be deliuered The comfort is added in these words The remnant of the brethren of this captaine which is promised shall returne vnto the Sonnes of Israel Now the brethren of this promised Captaine are the Iewes themselues of whome is Christ according vnto the flesh Rom. 1. ver 3. Where Christ is said to haue been
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
and that among many nations that is diuers or many that is strong and more honorable then others Truely the Gospell when as it was preached did winne and bring vnto Christ both many nations and the same also most mighty as for example the kingdomes of the Romanes and Persians Vers 8. And the remnant of Iaacob shall be among the Gentiles in the midst of many people as the Lyon among the beasts of the forrest and as the Lyons whelpe among the flockes of sheepe who when he goeth thorow treadeth downe and teareth in peeces and none can deliuer The second effect of the power giuen by Christ vnto his church THe second effect of the same power the which by Christ is giuen to his church to wit against the Rebels And that is such that the Church as a ramping lion shal crush them as easily teare them in peeces and consume them as hee is wont to doe a flocke of sheepe So Paul 2. Cor. 10. vers 4. speaking of the power and force of the word of God sayth For the weapons of our warfare are not carnall but mighty through God to cast downe holds And Christ sayth vnto Peter and in his person vnto all other his true ministers Matth. 16. vers 18. I will giue vnto thee the keyes of the Kingdome of heauen and whatsoeuer thou shalt binde vpon earth shall bee bound in heauen and whatsoeuer thou shalt loose on earth shall bee loosed in heauen For either Christ or the Church throweth downe his enemies by the power of his word and that in such sorte that he taking away none can deliuer them and saue them out of his hands as Dauid complayneth of the cruelty of his enemies comparing them vnto a roaring Lyon from whom none can deliuer if God should not stand on his side and therefore he craueth earnestly his ayde Psal 7. ver 1 2. saying O Lord my God in thee I put my trust saue me from all that persecute me and deliuer mee lest hee deuour my soule like a Lyon and teare it in peeces while there is none to helpe Vers 9. Thine hand shall be lift vp vpon thine aduersaries and all thine enemies shall be cut off The conclusion by the figure Epiphonema which what it is see Ionas cap. 2. ver 9. THe conclusion by the figure Epiphonema or acclamation that it shall come to passe that in the ende the church shall get the vpper hand against her enemies The which also maketh plaine by an Antithesis or matching together of contraries and by the kind it selfe of the ruine or ouerthrow of the enemies of the church The antithesis is where he saith Thy hand shal be lift vp Thine enemies shall be cut off and so consequently cast down The kind of destruction is exceeding great for they shall be cut off that is they shall perish and vtterly be destroyed and rooted out and shall not onely be afflicted or haue their estate in part diminished but vtterly ouerthrowen And to the end this conclusion may be the stronger and take the deeper roote in their mindes and that hee may comfort them the more it is confirmed by the person of the promiser For it is God which promiseth and in deede the Iehouah not any feyned God nor any mortall man such as were also euen the Prophets themselues Vers 10. And it shall come to passe in that day sayth the Lord that I will cut off thine horses out of the midst of thee and I will destroy thy chariots The maner time of the former comfort promise A Laying open of the matter more plainely for hee sheweth the maner and the time wherein the former comfort and promise shall come to passe vnto his church The which also is a confirmation of it that the godly and faythfull may bee most assured of it whatsoeuer fall out vnto them in the meane season and albeit that their condition and estate may seeme to be very bad And first the time is expressed and afterward the maner And the manner is also manifold For there are three reckoned vp in this place in order to wit the casting downe and spoyling of the aydes whereon the church seemeth to stay the putting away of Idolatrie which raigned in it before the ouerthrow and destruction of the enemies of the church But this verse hath three things to be noted First Three parts of this verse a description of the time 1. A descriptioÌ of the time of the fulfilling of the former deliuerance wherein the fulfilling of the former deliuerance and lifting vp of the Iewes or of the church shall bee And it shall be in that day that is in that time For a day in this place doth not signifie the space of 24. houres but a long time yet a certaine time and a time set by God And indeede after that the Lord God shall haue taken away from his church both the aydes of men and also shall haue rooted out of her false doctrine and vngodlines that is shall haue wasted the countrey of the Iewes by the Babylonians and shall haue carried them away captiues into Babylon For then at the last God shall cut off and shall ouerthrow the enemies of his church So then that time may easily both now be obserued or noted and also in times past might haue been noted by the falling out of things foretolde here in this place 2. This promise shal be fulfilled how incredible or contrary soeuer it seeme to be The second thing here to be noted is that albeit in this place a thing neuer so much incredible or not to be beleeued and in shew seeming to be contrary be promised yet neuerthelesse it is promised that it shal most assuredly come to passe For it is God which promiseth and foretelleth these things This is sayd and spoken that is a determined sentence of Iehouah and such as is irreuocable or cannot be called backe And yet this seemeth vtterly an absurde thing or contrary to reason and impossible that then at last God should restore his Church when as he shall haue taken away from it all helpes and aydes But God hath a reason of his counsell and doing the which we will anon declare 3. The taking away of the aids of men The third thing to be noted is the taking away of the aydes of men the which the Iewes that is the Church seemed for to haue the which when as they are sundry and manifold they are onely in parte rehearsed in this verse to wit the aydes of warre as are horses and chariots wherewith the Iewes did fight agaynst their enemies and such other thinges necessary vnto warre the which God will take away from the Iewes before he deliuer them And why I pray you will GOD doe this To wit that they may vnderstande that this their deliuerance is indeede the worke of GOD and to come from GOD alone not from themselues not from mans or any
onlie Temple of Salomon chosen by himselfe Psal 132. Deut. 16. Whereof it commeth to passe that euery where in the Scripture those Kings are condemned which pulled not vp destroyed those groues albeit that otherwise they haue their due praise and commendation for godlines as Asa and others 1. King 15. ver 13.14 where Asa is commended for putting downe Maachah his mother from her estate because she had made an idoll in a groue and the vprightnes of his heart to God-ward all his dayes yet is it notwithstanding to his reproof in the same place set downe That the high places were not taken away The third way of God his fulfilling of his promise And I will destroy thine enemies The third way by the which God will fulfill his promise namely That God will vtterly destroy the enemies of his Church and plucke them as it were vp by the rootes that they shall neuer grow againe For after God shall haue remoued and takeÌ away from her those lets and stayes of his grace and fauour towards her then will he settle himselfe vnto her deliuerance and will earnestly set vpon her enemies and destroy them But in this place there is noted such a kind of destructioÌ the which is called Aphanismos or a blotting out and vtter racing and defacing whereas no remnant or senfie of a thing remaineth as it is more plainly declared Psal 101. ver 8. where Dauid sayth Betimes will I destroy all the wicked of the land that I may cut off al the workers of iniquitie from the citie of the Lord. The which is a most sharpe reuenge of the wrath of God Ver. 15. And I will execute a vengeance in my wrath and indignation vpon the heathen which they haue not heard An amplification of this third way of God his fulfilling his promise AN amplification of this third way taken from the great earnestnes Church The which thing also confirmeth those threatnings of God against the enemies of his Church and doth more plainly testifie or witnesse their ouerthrow to come God therefore shall destroy the enemies of his Church and he shall doe this with great earnestnes and feruent zeale and loue of minde the which he beareth towards those that are his as he himselfe witnesseth Zach. 8. ver 2. where he sayth I was ielous for Zion with great ielousie and I was ielous for her with great wrath This earnestnes of God fighting for his Church against the enemies thereof is called wrath indignation or rage of minde attributing vnto God the passions and affections of men not that to speake properly there is in God any perturbation or distempered motion and anger because that he is by nature vnchangeable as with whom as Iames speaketh cap. 1. ver 17. there is no variablenes neither shadowing by turning but that it may be shewed how greatly he loueth those that are his and how especially he doth defend them And the Prophet addeth why he will punish the enemies of his Church so seuerely or sharply namely because they haue not obeyed that same doctrine the which the Church offered vnto them For they receiued not the dewe heauenly rayne wherewith God would feede and nourish them by his Church Wherefore I referre these words not to heare or they haue not heard vnto the doctrine of saluation and of the Gospell the which the enemies of God and of the Church either doe not at all receiue or receiuing it take it for a matter to laugh at and despise it Of which fault many people in the world are guiltie at this day CAP. 6. Vers 1. Hearken ye now what the Lord sayth Arise thou and contend before the mountaines and let the hilles heare thy voyce Another most vehement or earnest Sermon against the Israelites IN this Chapter is contained a most earnest Sermon and protestation of Micheas against the Israelites whereby he maketh them altogether vnexcuseable before God And God his purpose was in admonishing or giuing them warning so often by one Prophet not only by diuers that hereby he might witnesse and shew vnto them earnestly that their sinnes did displease him and were most grieuous and that by this meanes as I haue sayd he might shake off from them all excuse and sluggishnes and dulnes For this so often repeated reprehension might haue rouzed vp euen the most sleepie among theÌ So Paul stirreth vp his Ephesians Ephe. cap. 5.14 in these words Wherefore he sayth awake thou that sleepest and stand vp from the dead and Christ shall giue thee light So Isai awaketh vp the Church cap. 26. ver 19. Awake and sing ye that dwell in dust c. And cap. 60. ver 1. Arise O Ierusalem be bright for thy light is come and the glorie of the Lord is risen vpon thee So finallie it grieued not the Apostles to rehearse the same things often as Paul writeth Philip. 3. ver 1. It grieueth me not sayth he to write the same things vnto you and for you it is a sure thing So Peter sayth Epist 2. cap. 1. ver 12. Wherefore I will not bee negligent to put you alwaies in remembrances of these things though that ye haue knowledge and be stablished in the present trueth This also appeareth by the coÌparing of the 2. chap. of the 2. epistle of S. Peter with the epistle of S. Iude so sloware we doubtles in the acknowledging of our sinnes or to repent also Now this verse with that which followeth containe a preface of the protestation to insue the which is added that they may now vnderstand that there is a matter of great weight earnestnes in handling concerning them and therefore that the Israelites should giue diligent eare vnto it So Psal 81. ver 1. the Prophet stirreth vp the godly to pray God with all diligence saying Sing ioyfully vnto God our strength Sing loude vnto the God of Iaacob So Isai cap. 1. ver 2. he calleth the heauen and earth to hearken saying Heare O heauens and hearken O earth So Exodus 20. Deut. 32. This verse hath two parts The one 1. What he is to speake what the Prophet ought now to vtter or speake The other vnto whom And as concerning the first the Prophet shall indeed not only vtter or speake the word of God but also after such a maner and forme 2. Vnto whom that all men may vnderstand that God standeth vpon very good ground and hath iust cause in accusing and condemning the Israelites For God or the Prophet in the person of God purposeth to contend or pleade with the Israelites as it were at euen hand and in iudgement that both they may answere if they can and also if they haue ought to obiect bring God into question and iudgement and accuse him And no doubt this is a most equall and indifferent way of dealing which plainly prooueth men guiltie of vngodlines and maketh them vnexcusable Now the Prophet is commanded to speake vnto the
as contrariwise that the sorrowes of the godly should ende in ioy and gladnes And Psal 34. ver 4. he acknowledgeth that God when he sought vnto him heard him and deliuered him I sought the Lord sayth Dauid and he heard me yea he deliuered me out of all my feare Therefore the godly doe call God in whom they trust the God of their saluation that is him who shall deliuer and defend them at the last The third thing is they conceiue most assured trust in mind against all tentations by meanes of those promises of God towards them 3. They conceiue out of those promises an assured hope of being heard For they know that they are heard and shall bee heard of God in such afflictions as they foresee shall fall vpon the vngodly because God calleth himselfe their God peculiarly and is so indeede These three things doe throughly not onely recreate but also consume the godly and doe stay and hold them vp euen in the most iust destruction of all the worlde besides Vers 8. Reioyce not agaynst me O mine enemie though I fall I shall rise when I shall sit in darkenes the Lord shall be a light vnto me A confirmatioÌ of the former hoâe What the figure Apostrothe is see Amâs cap 8. vers 4. A Confirmation of the former hope which the godly haue in God the which is drawen from the nature of GOD and his most sure and especiall promises but it is propounded or set forth by the Prophet by an Apostrophe or turning of speech vnto the enemies of the church that they may the rather knowe this comfort of the church to bee most certaine and that they should not think that the church and the godly either to haue perished or shal perish if at any time they be chastised by GOD. Three partes of this verse And this verse hath three things to be noted First the kinde of speaking which is an Apostrophe or turning of speech whereby the godly 1. The kinde of speaking or the church speaking to their enemies in the singular number doth insult or triumph ouer them through that their assured trust of minde in God and hope of their saluation and deliuerance as Dauid Psal 3. vers 7. in the midst of his troubles turneth his speech vnto God crauing his defence against all his enemies saying O Lord arise helpe me my God for thou hast smitten all mine enemies vpon the cheeke bone Thou hast broken the teeth of the wicked And therefore in the assurance of God his assistance against them Psalm 27. vers 3. he sayth Though an host pitched agaynst me mine heart should not be afrayde Though warre be raysed against me I will trust in this Now the foundation of this so assured and vnconquerable hope of the godly is fayth as it is 1. Iohn 5. vers 4. This is the victory that ouercommeth the worlde euen our fayth the which is grounded vpon such promises as are contayned Psalm 91.93 and such other like Further this whole place with that which followeth is full of figures of a sentence as Prosopopoeiaes Dialogismes Anthropopatheia is the attributing vnto God the parts properties passions and affections of men Anthropopatheiaes and such like the which doe partly garnish the things here set forth partly more liuely represent them as it were vnto our eies and view and doe moue men to obey and rest in the word of God and in his promises 2. Whom the godly speake vnto The second thing to be noted in this verse is whom the godly doe speake vnto to wit their enemies whom the Prophet doth represent vnder the name and person of a knappish and ill tongued woman that their doggish madnes against the church may be vnderstood and painted forth The third point is the thing it selfe or the comfort the which the godly set forth 3. The comfort here set forth They will therefore that their enemies be not glad nor reioyce in minde as of their fall and ruine For they answere nay the same shall not be or come to passe But because exception might by and by be taken yes thou O church of God shalt be afflicted or âunished by God himselfe the which thing both the Prophet dâââââw should come to passe and also the godly do well enough ãâã ând that because of their sinnes it shall come to passe the ãâ¦ã godly answere vnto this also namely that it is true indeede that they shall be chastised but yet they shall not therefore be destroyed or the church of God be cast away For God doth chastise and correct those that are his with the rod of a father and of a man onely and not with an yron rod as he vseth to doe the reprobate or off-casts So then this third part of this verse doth consist of an Hypophora or answering of an obiection What the figure Hypophora is see Amos cap. 5. ver 21. wherein the Church dooth grant that she shall indeede be chastised but she denieth that shee shall be rooted out the which thing her enemies hoped for and thereof reioyced And therefore the Lord by his prophet Zachary cap. 1. vers 15. sheweth himselfe to bee very angry with them for that they were excessiue in punishing of Ierusalem more then hee would they should haue done For saith he in that place I am greatly angry against the careles heathen for I was angry but a little and they helped forward the affliction The Church then sometimes falleth by meanes of afflictions but afterward through the grace and fauour of God she riseth vp agayne Ierem. 7. The church sitteth in darkenes when as she is afflicted but yet is she not wholly depriued of the light of God but doth euen then in parte feele the same In a word the Church of God cannot perish Psal 72. Vers 9. I will beare the wrath of the Lord because I haue sinned against him vntill he pleade my cause and execute iudgement for me then will he bring me forth to the light and I shall see his righteousnes Another coÌfort of the church ANother comfort of the Church For it is so farre off that the Church can perish by and through afflictions that she beareth the same with ioyfull and contented minde and patiently That the church cannot perish hath bin shewed in the verse before now in this verse is declared that she beareth the iudgements of God patiently and with a quiet minde Therefore whereas she sayth I will beare the wrath that is those iudgements of God the which thou ô mine enemie threatnest shall come to passe vnto mee it is to be vnderstoode of that sufferance of minde the which quietly submitteth or yeeldeth it selfe vnto God Three reasons of the Church her patience a patterne of which patience appeareth in Iob cap. 2. But the church yeeldeth a threefolde reason of that her so quiet and contented patience 1. Shee hath sinned against God First for that it is
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 sâlfe 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 punishmeÌt 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 âs 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 iudgemeÌt 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 streÌgthened 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
it is extraordinarie not ordinarie In it therefore first the priests themselues must repent as the guides and ring-leaders vnto the rest Their repentance is described namely The outward signes of the repentance of the Priests that they first of al make hast and speede to shewe vnto others the signes and tokens of a minde trulie penitent or repenting Let them therefore lament let them not onely lament but also let them howle at the earnest feeling of their sinne Let them come into the Temple of GOD where they doe this and that openly and the whole congregation seeing theÌ being witnes of the same Let them lye in the Temple all night and that in sackcloth haire ashes and teares the which in times past were outward signes of publike repeÌtance in the church Moreouer when he addeth The ministers of my God the Prophet doth both note their peculiar office and also witnesse his good will toward them as those namely whom he loueth as peculiarly the seruants of God yea and that his God Vers 14. Sanctifie you a fast call a solemne assemblie gather the Elders and all the inhabitants of the land into the house of the Lord your God and crye vnto the Lord. The dutie of the Priests concerning the Church in this matter of publike repentance THe dutie of the Priests so far forth as it coÌcerneth themselues hath been shewed before now is declared what their dutie is concerning the residue of the Church and the other partes and tokens that remain of publik and extraordinarie repentance are described Now this was the dutie of the Priestes concerning others to exhort stirre them vp vnto repentance and therefore that they should saÌctifie a fast that is that they should pronounce some day to be holy and appoynted vnto God extraordinarilie in the which the people should fast extraordinarily publikely and in the same day they should ordeine and commaund those things to be obserued or kept the which the Iewes were commanded by God to keepe on the Holy-daye that is on the Sabboth daye By this and the like places appeareth that the appoynting of a fast appertayneth not onely vnto the godly magistrate no though it be the chiefe magistrate but also vnto the pastours of the Church for they ought to be called vnto councell in this matter because it is an ecclesiastical or Church matter the which ought to be established and appoynted according vnto the word of God Wherefore those magistrates take too much vpon them who themselues of their owne authoritie do appoynt publik fasts without the knowledge of their pastors nay do not so much as call them and aske their aduise at all Secondly it is the office of the pastors of the Church to call the congregation extraordinarily called First to gather to gather the elders or old men afterward the rest into the temple or holy place not into the Tauerne or Ale house that the old men may be an example of godlines vnto others and that the rest may follow them The companie of the Church being called and gathered together To crie vnto God for themselues and for the rest of the people is the dutie of the same Ministers of God or Pastors of the Church as it here appeareth Vers 15. Alas for the daye for the daye of the Lord is at hand and it commeth as a destruction from the almightie Epiphonema See what this figure is Ionas cap. 2 ver 9 Two partes of this verse THe figure Epiphonema or acclamation whereby Ioel sheweth the necessitie of proclayming this publick and extraordinarie repentance by the greatnes of the iudgement of God that hunge ouer their heads 1. The Phraise Wherefore this verse hath two things to be noted The one is the Phrase or manner of speaking full of mouing affection 2 The causes of this repentaÌce which are twaine of the good wil of the Prophet towardes the Church of God the which he would haue to be rouzed from their sinnes The second is the causes the which are alleaged of his repenpentance And these are two both of them painteth foorth the greatnesse of the former threatnings It is the day of the Lord. The first of these causes is for that this daye of threatnings and punishment is the daye of God and consequently to be feared and horrible or to be trembled at For this God is the true Iehouah and almightie whom nothing can withstand or preuaile against Wherefore this punishment is the more to bee feared because it is from almightie God For as it is Hebr. 10. ver 31 It is a fearefull thing to fall into the hands of the lyuing God And as Peter writeth 1. Epistle cap. 4. ver 17. If iudgement begin at the house of God what shall be the end of them which obey not tho Gospell of God The second cause or reason is 2. The same day is neere at hande because the same daye is neere and euen by and by at hand and hanging ouer the head of the Church We must therefore presently and setting aside all delayes stop this anger and fire of God with the waters of repentance and teares By this place appeareth that at that time this iudgement of God was not yet fully executed but that there was a greater famine foretold by Ioell the which was yet now behinde Vers 16. Is not the meate cut off before our eyes and ioy and gladnesse from the house of our God A confirmation of the said iudgements of God by effects of two sorts A Confirmation of the greatnes of the said Iudgement of God by those effects the which they did euen then see with their eyes and feele yet notwithstanding they were to feele greater And thee effects were of two sortes to wit they concerne both men and also God himselfe For to this poynt is reduced and brought whatsoeuer Ioell hath threatned before 1. Concerning men As concerning men the iudgements of God touch them most grieuously because all their foode was then alreadie cut off from them 2. CoÌcerning God They concerne GOD because that all those holie feastings the which were wont to be made at their sacrifices of thanks giuing were taken away from out of the Temple of their God For now the things were wanting wherewith all they were to be made namely fine floure wine wherewith they did offer oyle and such other things necessarie in these holy feastes by the commandement of God But to the end that he may the more sharply moue and touch them he sayth are not these things cut off from the house of our God God sayth he is so angry with vs because of our sinnes that he hath taken away from vs euen those things the which he commanded by vs to be offered vnto him of the fruites that we should reioyce with him The which no doubt is a great sharpenesse or bitternes of punishment Vers 17 The seed is rotten vnder their
the wall they shall climbe vp vpon the houses and enter in at the windowes like the theefe 6. By their desire of victory SIxtly He feareth the Iewes and describeth the Chaldees by the greedinesse or desire of victorie wherewithall these men shall be enflamed For this desire and greedines of victorie is wont also to be considered in a good Souldier For it maketh him bolde venturous manly and diligent and eager in pursuing and searching out his enemies And this also without al doubt striketh a feare into the enemies when as they see or heare that they haue or must haue to doe with such kinde of enemies So then they shall runne too and fro in the citie which they haue taken to catch and slay their enemies they shall climbe vp by the walles they shall enter in at the windowes like theeues to kill and steale they shall omit or leaue nothing vndone for the getting of the full victorie So Alexander the Great was excellent in the sealing of walles in townes and cities So Dauid Psal 18. Vers 10. The earth shall tremble before him the heauens shall shake the Sunne and the Moone shall be dark and the Starres shall withdraw their shining The conclusion THe conclusion whereby appeareth what is the scope or drift of this whole former description For otherwise it might seeme ouer large and long and curious to wit when as he being the Prophet of God and a man that was no warriour hath neuerthelesse prosecuted or handled these things so by piece meale and in euerie particular But this was the minde and this was the drift of the Prophet by the appoyntment of God that the Iewes by these so manie wayes and miseries layd before them might be put in feare and being put in feare might truely and from the bottome of their heart repent call vpon God and abstaine from their sinnes for the which these so sharpe and heauie iudgements of God are threatned vnto them and might in the ende conuert and turne themselues vnto God Briefly he sheweth that these enemies of the Iewes shall bee such that they shall make all things afrayd of them be they lowe or be they high in this world yea that the whole world shall tremble at the sight of them Now the terror and exceeding great feare which they shall strike into them is shewed in these words shall tremble shall shake shall loose their brightnes For this shaking trembling and starting hath alwayes ioyned with it exceeding great fearefulnes and perplexitie or anguish of minde and the changing of the old countenance and cheerefulnes as it were the loosing of the former lightsomnes and brightnes And vnto all things doth Ioel threaten that this feare shal come both to the smallest least which here are noted in the word earth and also vnto the greatest and highest What is ment by the earth the Sunne the Moone the Starres the which in this place are comprehended vnder these words the Sunne the Moone the Starres And such were the Chaldees vnto the Iewes at that time And such afterward were the Turkes and Saracens vnto the christian Churches which they haue destroyed and doe destroy And such finally are all those whom the Lord also stirreth vp at this day against his Church Vers 11. And the Lord shall vtter his voyce before his hoste for his hoste is very great for he is strong that doth his word for the day of the Lord is great and very terrible and who can abide it A reason why the Chaldees shal be so mightie THe rendring of a reason whereby he teacheth why the Chaldees shall be so mightie at that time and that against the Iewes the people of God to wit because that God shall vse their ministerie or seruice to execute his iudgements vpon the Iewes Therefore he shall so strengthen them make them stout valiant warlike finally God himselfe shall make himselfe their captaine wherefore nothing shall stand against them Wherein also there is a certaine Hypophora What the figure Hypophora is see Amos cap. 5. ver 21. or answering of an obiection least the Prophet might seeme to haue reported things increadible or not to be beleeued concerning them and such as cannot fall out vnto any kinde of men or armie Yes they shall be such for they shall be made such by God Three reasons why the Chaldees shall be so strong Wherefore here are three reasons alleaged The first because these are the tents of God and not of men Therefore they shall be valiant and strong For God is wont to furnish and fortifie his hostes and armies with all things necessarie vnto the victorie terrour of their enemies 1. Because these are the tents of God and not of men as strength and swiftnes and such like For God himselfe shall commande these tents to bee gathered in his name Isai 7. And the armies of the Chaldees are not called the tents of God in respect of the Chaldees themselues but in respect of God who vsed them not knowing of it for the executing and bringing to passe of that his worke 2. Because they must doe the worke of the Lord. The second reason is because these shall then doe the work and commandement of God Therefore they must be strong that in that worke they may be letted by no man For as he is accursed which doth the worke of the Lord faintly Ierem. 48. ver 10. so God doth giue an heart and power or strength vnto those whom he vseth as his ministers or seruants vnto that his worke The third reason is because this shall be the day of the Lord 3. Because it shal be the gââat day of the Lââd and that a great day not a common day but a terrible or fearfull day For God being angrie shall fearfully execute his extraordinarie iudgements vpon his Church Therfore there must theÌâose effects appeare the which must shewe those extraordinarie iudgements of God againe those men must needs be stirred vp to execuââ them that such men who indeed are indued with extraordinaââ power strength Otherwise this terrour or feare of the day of the Lord should be none at all or should not be seene Finallie he concludeth Therefore the Iewes must tremble at that day of the Lord vnles indeed they will be stockes blockes vngodly desperate and vtterly perish without all hope Vers 12. Therefore also now the Lord sayth Turne you vnto me with all your heart and with fasting and with weeping and with mourning The second part of this sermon containing the only remedy against the former threatned heauie iudgements of God THe second part of this Sermon in the which he bringeth forth a remedie against those heauie iudgements of God threatned by him and the same the onely remedie out of the mouth of GOD himself vnto the embracing and earnestly following of the which he doth first exhort them And this remedie is an earnest repentance of the
was For the second these publike prayers were to bee made by the Priests as namely the publike ministers of GOD in the Temple For this belongeth vnto them by the right of their office peculiarly committed vnto them by God like as it doth also at this day appertaine vnto the ministers of the word of GOD or the pastors of the Church Furthermore albeit in this place the priests are expresly named who were to conceiue the praiers because this whole congregation is described in such sorte as it ought to be at Ierusalem yet might other Leuites also which were not Priests in other cities and Synagogues of Iudah conceiue prayers for the people in the solemne dayes of fast For the selfe same simple Leuites that is such as were Leuites onely and not Priests not onely might but also in regard of their office ought publikely to expound the word of God it selfe vnto the which the prayers are adioyned as certain hangbies or additions and partes of the same Wherefore it is not the part of euery one to speak publikely in the Church and to pray and minister the sacraments but it belongeth vnto the Church officers For 1. Cor. 14. ver 34. Paul will haue women to keepe silence in the Churches And 1. Tim. 2. ver 1. He willeth that supplications prayers intercessions and giuing of thanks be made for all men 3. The priests must pray in an earnest feeling of their owne sins and also of the sins of the people Thirdly it is here also shewed what manner of prayers these both publike and also extraordinarie prayers ought to be namely first that the Priests in an earnest feeling both of their owne sinnes and also of the sinnes of the people should crie and call vnto God being now manifestly angry with his Church Secondly that in summe and effect they pray in such sort that they aske mercie and pardon of their sinnes at the true God for his onely meere grace couenant and glorie sake The word Spare or be fauourable 2. They must pray for pardon mercie A double foundation of their prayer sheweth that pardon must be begged of God for the people The foundation whereupon being grounded the Priests the people ought to be in hope of this pardon is twofold First the glory of GOD the which shal vtterly be contemned or despised and scorned at among the heathen and vnbeleeuing people 1. The glory of God If they may once see this people of his the which is his peculiar people and heritage to be ouer throwen For the heathen wil accuse the true God of weaknes and of lying as if he were such a one as is not able to defend those that are his And this is the ground of Moses his prayer vnto God also Exod. 32. vers 12. to spare his people that had grieuously offended by worshipping the golden calfe lest the Egyptians should speake and say He hath brought them out maliciously for to slay them in the mountaines and to consume them from the earth The second foundation of these prayers 2. The couenant or onely meere grace of God is the couenant or meere and onely grace of GOD whereby he chose the Iewes for his owne peculiar people in regard of his couenant made with Abraham Wherefore he promised that he would also be their defender and patron Therefore God in our prayers is to bee prayed vnto for this selfe same thing namely that hee will defend those that are his Vers 18. Then will the Lord be iealous ouer his land and spare his people A comfort for the truely penitent of the which there is a double grouÌd THere followeth a comfort wherewith not euery one indeede in this people but only those which shall turne and repent truely among them are lifted vp or comforted and vnto them are sette forth the helpe of God and most large and excellent promises But of this comfort there is also a double foundation or assurance lest they might thinke it to be vaine or false 1. The nature of God The first to wit the nature of God himself or a generall reason the which is taken from the propertie and as it were the office of God him selfe The second the expresse promise 2. The promise of God band and couenant of God And both these foundations doth the Prophet shew and set forth in this and the verse following 1. The generall nature of God And first of all in this place that which is taken from the generall reason or consideration of the nature and office of God For this is the generall nature of God to be indeed generally mercifull one that loueth his owne work bounteous vnto all For as it is Mat. 5. vers 45. Hee maketh his sunne to arise on the euill and the good and sendeth rayne on the iust and vniust And as it is Psal 145. vers 9. The Lord is good to all and his mercies are ouer all his workes but especially he is doing good vnto his church fauourable vnto it and burning with emulation or ielousie towards it And therefore Psal 145. vers 18. when the Psalmist had sayde The Lord is neere to all that call vpon him he addeth yea to all thââ call vpon him in trueth And Zach. 8. ver 2. the Lord sayth I was iealous for Zion with great iealousie and I was iealous for her wâth great wrath For the church is the peculiar inheritance of GOD his purchased people whom God will defend cherish and gently intreate of dutie and by reason of the mutuall debt band and relation the which is betweene the Lord or owner and the thing or goods of the Lord and owners So 2. Tit. ver 14. Christ is sayd to haue purged vs to be a peculiar people vnto himselfe And 1. Pet cap. 2 ver 9. The faithfull are called a chosen generation a royall priesthood an holie nation a peculiar people And God will neuer forsake his inheritance as Dauid teacheth Psal 94. ver 14. saying Surely the Lord will not faile his people neither will he forsake his inheritance Wherefore this is a great and an assured foundation of the comforting of the Church which is the people the land and inheritance of God to wit the generall affection or loue of God towards all his works and his especiall and peculiar affection towards those of his whom he hath chosen for whom he is iealous vnto whom he is alwaies fauourable gentle and mercifull vnto their sinnes Vers 19. Yea the Lord will answer and say vnto his people Behold I will send you corne and wine and oyle and you shall be satisfied therewith and I will no more make you a reproch among the heathen 2. The second foundation of the former coÌfort to wit the peculiar promise of God THe second foundation of this comfort to wit the peculiar and especiall promise of God yea after that he had threatned those his former iudgements concerning his gentlenes and
by this selfe same word land is signified the element of the earth it selfe For the same it selfe shall then be made partaker of this blessing of God as it is made now of the curse because of the sinnes of the people So before cap. 1. ver 10. the earth is sayd to mourne And it is exhorted vnto all kind of gladnes feare dread being banished before the which doubtles might be a let or hinderance thereunto So be the words of this verse first Feare not then be glad and reioyce For here both inward and also outward ioy is described by the Prophet by the words of being glad and reioycing Now the cause of this stirring vp and exhortation vnto ioy is the most assured promise of God concerning the deliuerance helping and comforting of the earth that is of the Church the which was to insue and the same not any common or small but most excellent great and indeed miraculous or wonderfull vnlooked for and extraordinarie ioy and gladnes For God will studie withall his indeuour to doe it that is to lift it vp and aduance it as the enemies of whom mention was made before with all their indeuour laboured to oppresse and destroy it Wherefore here and in the verse before there is a manifest Antithesis or matching together of contraries betweene the indeuour of God and of the enemies of his Church his in comforting theirs in ouerthrowing of the Church Vers 22. Be not afrayd ye beasts of the field for the pastures of the wildernesse are greene for the tree beareth her fruit the figge tree and the vine doe giue their force An amplification of the former exhortatioÌ vnto ioy AN amplification of the former exhortation vnto gladnesse whereby not onely men themselues but also beasts are stirred vp vnto ioy because of God being pacified and because of his blessings vpon his land and vpon the Church So Psal 147. the Prophet proueth all creatures to praise the Lord because of his great mercie and goodnes towards the same After the same maner before cap. 1. ver 18.20 the beasts of all sorts are sayd to mourne because of the wrath of God There is here added a cause of this ioy or exhortation vnto ioy contrarie vnto that for the which they did mourne For then all kinde of fruites either naturall as are herbes which do grow in the deserts mountaines and pasture grounds or els such as are sowen and planted as are wine oyle figges shall abound and be enough fit and sufficient for the nourishing both of beasts and also men Hereby appeareth that the fruitfulnes of the earth and of plants nay that all fruits of the earth doe come of the only blessing and good will of God towards men and not from the starres or fortune Psal 107. Matth. 5. Vers 23. Be glad then ye children of Zion and reioyce in the Lord your God for he hath giuen you the rayne of righteousnes and he will cause to come downe for you the rayne euen the first rayne and the latter rayne in the first moneth An amplification of the former exhortation vnto the church AN amplification of the former exhortation or comfort vnto the Church it selfe the which is now her self spoken vnto by name and exhorted expresly to be glad and reioyce because of the blessings of God to come towards her And first of all the earthly blessings are set downe vnto the 28. verse and afterward the spirituall blessings But this verse containeth three things One a description of the Church in these words ye children or sonnes of Zion that is Three parts of this verse O ye the issue and ofspring of the Church 1. A description of the church and of that people and place whom God hath peculiarly chosen vnto himselfe and taken by couenant for his owne people and inheritance The second a declaratioÌ of that ioy the which the Prophet requireth of the Church 2. What maner of ioy their ioy must be to wit that it be holie not prophane or worldly spirituall not carnall true not fained profitable not hurtfull So then he will haue that the godly reioyce in Iehouah that is in the true God and that in their God that is in this respect and for this cause for that hee is their God he is their father he is their patrone or defender peculiarly Ioy then as also sadnes is two-fold that is to say godly and worldly as appeareth concerning sorowe expresly 2. Cor. cap. 7. ver 10. For godly sorowe causeth repentance vnto saluation not to be repented of but the wordly sorowe causeth death 3. The cause of this ioy The third sheweth the cause of this ioy to wit God pacified towards his and so consequently now exceeding louing and bounteous Of which thing this is a witnesse first the earthly blessing the which God will bestowe on his Church cleane contrarie vnto that iudgement the which was a signe of God being angrie with her For then was threatned that there should be a barrennes of all things necessarie to liue withall and consequentlie a famin but now is promised great fruitfulnes and that men shall sowe Therefore God shall giue raine of righteousnes that is both seasonable or the morning or first raine as Iames speaketh of the husband man patientlie wayting vntill he receiue the former and the latter rayne cap. 5. ver 7. and also the latter or iust raine that is in such measure and moderation as shall be needfull neither too much nor too hastie For vnseasonable and ouermuch raine maketh thinges sowen and corne rotten cap. 1. ver 17 corrupteth or spilleth it The like blessing God promiseth vnto the louers and such as are obedient vnto his lawe Deut 11. ver 14. I also will giue rayne vnto your laend in due time the first rayne and the latter that thou maist gather in thy wheat and thy wine and thine oyle And because God is the giuer of these things his people are commaunded to craue them at his hands Zach. 10. ver 1. Aske you of the Lord saith the Prophet rayne in the time of the latter rayne so shall the Lorde make white cloudes and giue you showers of raine and to euerie one grasse in the fielde Vers 24. And the barnes shall be full of wheate and the presses shall abound with wine and oyle The first amplification of the former benefit taken from the extraordinarie manner of performing the same THe first amplification of the former blessing and promised abundance of things necessarie to liue withall And it is taken from the extraordinarie maner after which it shall be done and that in euery kinde of fruite For then the garners or barnes shall not onelie haue great store of wheat of drie fruites of all sortes but also shall be filled full Their wine presses and other presses which are the instruments to make other liquid or moist commodities withall shall euen flow and runne by the streetes
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 coÌfort 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 âhe 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 Eaglââ doe vnto the dead carkasse Matth. 24. ver 28. And cap. 10. ver ââ she sheweth That he which indureth to the end shall be saued Aââ Luk. 21. ver 19. he sayth vnto his Disciples By your patience pâssâââ your soules The reason why they shall be deliuered The reason is added because euery one that is whiââ out of any nation shall call vpon the true God to wit by true faâââ for otherwise he cannot truly be called vpon the same shall ãâã 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 ãâ¦ã 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 sââle 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 ãâã 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 earâhly Sion for then should not this grace of God be general as it is notâithstanding 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 ââmaine any Church in this world For albeit God sometime haue gathered his Church more noblie and with greater renowme oââ 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
giueth and bestoweth vpon it not onely earthly blessings but much rather spirituall giftes and graces Vert. 19. Egypt shall be waste and Edom shal be a desolate wildernesse for the iniuries of the children of Iudah because they haue shed innocent blood in their land 2. Toward the enemies of the church NOw Ioel declareth those effects which shal be shewed against the disobedient and stubborne enemies of the Church to wit they shall vtterly be rooted out and perish For so much do these wordes signifie shal be waste and a desolate wildernesse And here vnder the name of Egypt and of the Idumeans are described not euery kinde of enemies whatsoeuer but most obstinate and cruell enemies For these two nations were alwayes most deadly enemies vnto the Iewes in a maner irreconcileable or such as could neuer be made friends with them yea and moreouer most cruell towards the same Iewes For as it is Psalm 137. ver 7. the Edomites at the taking of Ierusalem by the Babylonians stirre vp the enemies to vse all kinde of cruelty towardes both the poore Iewes and also against their citie for vengeance whereof they there maâe this prayer vnto God Remember the children of Edom O Lâââ in the day of Ierusalem which sayd rase it rase it to the foundation thereof And as for Egypt that is sayd to haue bin an iron fornace vnto the Iewes Therefore besides their obstinacy and stubbornnes of mind against God their cruelty also is here added For they the self-same do shead and haue shed the bloud of the godly yea and that their giltles bloud that is to say they haue cruelly murthered the godly deseruing no such thinge at their hand yea euen in the very land of the children of Israel that is in their owne natiue foile or country where they were borne That which increaseth the barbarousnes of the enemies of the Church Ver. 20. But Iudah shall dwell for euer and Ierusalem from generation to generation A second amplification of the fauour of God toward his Church A Second amplification of the same comfort or especiall fauour of God toward those that are his to wit taken from the continuance or rather the perpetuity or euerlastingnes of the same For this fauour of God shall not only be most singular and most healthfull vnto them but it shall be also perpetuall or euerlasting because it shall neuer be taken away from them The which thing doubtles is also true of the spirituall ioy of the godly in this world but in deede most true of that euerlasting life in the world to come For the godly shal feele and also do feele both these ioyes to be perpetuall vnto them Therefore like as the fauour of God is perpetuall toward his church so also shall the church it selfe be perpetuall not in this world I graunt but in the world to come or in heauen Indeed the church of God in this world is often inuisible or can not be seene but yet doth it not therefore cease to be a church But in heauen it shall not onely be a church but alwayes visible and alwayes blessed and florishing with God and the man Iesus Christ our Lord being her head Ver. 21. For I will clense their bloud that I haue not clensed and the Lord will dwell in Sion The third amplification by way of comparison and setting downe the cause of so great benefites of God toward his church A Third amplification with the setting downe of the cause of so great benefites of God toward those that are his The amplification is here made by way of comparing of thinges together For that the giftes of God afterward shall be greater more plentifull toward his church then they had bin before or in times of olde What the figure Synecdoche is see Amos cap 5. ver 21. That which is here by the figure Synecdoche expressed vnder one kinde of ceremonies in steed of the rest I will clense saith the Lord their bloud in her the which notwithstandding I did not clense in her Thus then the grace of God afterward shall be more excellent toward his church then it was before as namely the which shal take away al kinde of vncleanes yea euen that which he did not clense before But this is referred vnto the ceremonies of the law the which at that time were in vse among the people of the Iewes by the which euery bloud was not clensed For albeit the bloud of termes of beastes of murthers vnawares were clensed vnder the law by certaine rites and ceremonies yet was not the bloud which was willingly shed in the murther of men clensed by any ceremony Gen. 9. Therefore that which in the church of God vnder the law could not be washed away by the washinges and sacraments then ordained the same afterward shall wholly be washed away and clensed the grace of God beinge enlarged by the comming of Christ as the autor to the Hebr. writeth cap. 7. ver 19. saying The law made nothing perfect but the bringing in of a better hope made perfect whereby we drawe neere vnto God And cap. 9. ver 13.14 He sheweth the bloud of Christ to be of much more value aboue the sacrifices of the law to purge our consciences from dead workes to serue the liuing God A very profitable note And this here spoken is not referred vnto God as if that then vnder the lawe of a certaine weakenesse or want of power he were not able to purge or clense those thinges the which he saith that he will clense afterward neither yet doth it properly appertaine vnto the forgiuenes of sinnes the which euen at that time by God was performed vnto the godly For as vnto vs so likewise vnto those fathers euen before the comming of Christ God forgaue all their sinnes yet through him notwithstanding as he pardoneth all vnto vs for the self-same Christ 1. Ioh. 1. ver 9. Apocal. 13. ver 8. But this comparison pertaineth only vnto the sacraments of the fathers Whereunto this comparison pertaineth and our Sacraments and vnto the rites or ceremonies vnder which that benefit of God was then shewed vnto them and is nowe represented vnto vs. For vnto vs now through Baptisme and the Lordes supper the benefites of God and the forgiuenes of our sinnes yea euen all of them are more clearely and fully sealed then in the old time vnder the law The cause of these so great benefites of God toward his church Now the cause of this so great and enlarged a benefit of God toward vs is the dwelling and presence of God in his church And this dwelling is properly to be referred vnto Christ and vnto his incarnation or taking of flesh vpon him by the which hee dwelled among vs and liued visibly or to be seene in the middes of his church namely being God then manifest in the flesh as Iohn in his gospell speaketh hereof cap. 1. ver 14. saying The word
which before time had so often by them bin afflicted or troubled might be cheered vp also with this comfort namely that God in the end will be the reuenger of those that are his and the punisher of the enemies of his church Ver. 6. And the sea coast shal be dwellings cottages for shepheards and sheepefoldes An explanatioÌ of the former verse A Making more plaine of the former sentence whereby the wonderfull desolation or laying wast of the land of the Philistines at that time most florishing and populous or full of people is described Now therefore is shewed what the Prophet meant when he sayd that no man should afterward dwell there any more to wit that none should abide and remaine there as in his fixed or setled home and seate but if any be found there they shall be as vagrant or wandring shepheards the which for a time haue cottages foldes and closures there only to feede and keepe in their sheepe Therefore vnder the name of sheepefoldes and closures the which haue no firmnes or soundnes in them a wast vntilled country is described These things if at any time are at this day most especially to be seene in that land of the Philistines long since haue they bin fulfilled by the Chaldees Ver. 7. And that coast shal be for the remnant of the house of Iudah to feede thereupon in the houses of Ashkelon shall they lodge toward night for the Lord their God shall visit them and turne away their captiuity A comfort for the Church of God A Comfort but by way of digression or going aside from the matter that God might cheere vp and comfort his church For he sheweth by the way briefly vnto whom in the end this land of the Philistines shall come after that it hath by him in such sort beene destroyed because of the sinnes thereof For it shal come vnto the church and vnto the Iewes the which shall be left aliue out of that destruction the which the Lord threatned vnto them before So then the Lord promiseth both that there shall some Iewes be left aliue that is some godly and that they also shall possesse the gates and land of their enemies Wherein appeareth the infinite or endles goodnes of God toward his church 1. The freedom of the Church of God in those places But first of all the Prophet describeth or setteth foorth how free and out of daunger the possession of the church of this place and land shall be namely that the church of God in those places shall freely feede her flocks nay that it shall both in the euening and also in the night rest there in safty and without daunger Secondly 2 Why this shall fall out vnto the church he sheweth why that shall fall out vnto the church to wit through the only goodnesse and mercy of God towardes it because God shall visit her haue mercy vpon her Lastly he addeth or setteth downe 3 When this shall bee when this shall be After that the Lord shall haue visited his church againe and shal haue brought back deliuered the captiues All which things first of all and litterally or according to the letter 1. Literally albeit they be to be referred vnto the time of the returne of the Iewes from out of the captiuitie of Babylon yet in as much as all those things then were types and figures of our deliuerance also by Christ and of the setling of the spirituall kingdome of Christ in the world by the preaching of the Gospell afterward 2. Spiritually these things also are mysticallie and spiritually to bee vnderstood of the kingdome of the Gospell The Iewes therefore in this place doe signifie the true Church of Christ The Philistines betoken both those which are the true Philistines and also all the Gentiles By the word feeding no doubt is signified the preaching of the Gospell and by the word visiting the comming of Christ and the preaching of his doctrine Therefore after the death of Christ and the preaching of the Gospell these things also were especially fulfilled like as literally they were fulfilled after the returne from Babylon Vers 8. I haue heard the reproch of Moah and the rebukes of the children of Ammon whereby they vpbrayded my people and magnified them selues against their borders The second example of the iudgements of God vpon the Meabites and Ammonites THe second example of the iudgements of God set before the Iewes to wit of the Moabites and Ammonites and this for two causes First that by this example the Iewes may vnderstand that God is the reuenger of his owne maiestie and Godhead and of his commandement in all nations and therefore among those will he especially reuenge that people the which doe confesse themselues to be the people of God that is chosen peculiarly to worship God such as were the Iewes the which were called the seede of Abraham and we also at this day are Secondly that by this example also of the iudgement of God against the enemies of the Iewes God doth not cast away his Church when as he doth sharply punish the same that is of his Church God might comfort those that are his and teach that they are not cast off by him no not at that time wheÌ as he doth chastise them for their sinnes although he doe it hardly and sharply like as there is such a punishment threatned vnto them The cause of this punishmeÌt of the Moabites is two-fold But in describing or setting forth of the punishment of the Moabites first God rehearseth the cause for the which he punisheth them both that the rest of the enemies of the Church may feare the like vnto themselues when as they doe the like and also that it may appeare vnto all men that God is a iust God And the cause of this iudgement of God against the Moabites is two-fold to wit their reproch and violence against the people of God 1. Their reproch against the Iewes The reproch is shewed by the Ammonites and Moabites done vnto the Iewes both in deede and also in words Therefore the Prophet nameth it reproch in regard of the deedes and rebukes or despite Cherpah Gidduph in respect of the words if the vse of the Hebrew tongue be considered Force or violence is sufficiently vnderstood to bee done vnto the Iewes by the Moabites and Ammonites Then force or vicleÌce against them in that they magnified or inlarged their borders taking away the countries and remouing the bounds which God had promised and set vnto that his people And it maketh vnto the declaring and laying out of the hainousnes of the inuirie and of the iniquitie that they are significantly called the sonnes of Moab and Ammon because that by the only calling to minde of their originall of their kindred or stock they did know that they were ioyned vnto the Iewes by the friendship of bloud and not only
changing the persons themselues wholely that they may both in heart conceiue and thinke of God aright 2 After what manner and also in lippes speake of God aright For both these waies are men vnpure by nature For he saith that he will chaunge the lippes or language of the nations signifying thereby by the figure Synecdoche What the figure Synecdoche is see Amos cap. 5. ver 21. the conuersion of the whole man as he also doth vnder the name of lippes Isay 6. ver 5. where the Prophet saith Wo is me for I am vndone because I am a man of polluted lippes and I dwell in the middes of a people of polluted lippes c. Thirdly what shall be done namely the nations 3 What shall be done yea that all nations and not one only as in times past the Iewes alone but all the olde difference betweene circumcision and vncircumcision being taken away shall call vpon the name of the Lord by the part vnderstanding the whole worshippe and seruice of God by the figure Synecdoche And therefore to make this the more plaine he addeth They shall serue Iehouah that is the true God and not their idols any more nay they shall cast them away into holes and dennes and shall detest and curse them yea and all of them shall do this with one shoulder that is they shall do it with one consent in one faith and charity as Luke speaketh of the disciples and other the godly Act. 1. ver 14. That they continued with one accord in prayer and supplication c. and cap. 2. ver 46. That they continued dayly with one accord in the temple c. For the word shoulder figuratiue or metaphoricall signifieth a consent in faith and charity and one common endeuour as God speaketh of his people Ierem. 32. ver 39. when he saith I will giue them one heart and one way that they may feare me for euer for the wealth of them and of their children after them But the accomplishment and fulfilling of this prophesie was by the preaching of the gospell after the passion or suffering of Christ Vers 10. From beyond the riuers of Ethiopia the daughter of my dispersed praying vnto me shall bring me an offring An amplification of the former benefit by the farnes of the place from whence they shall be called vnto the Church AN amplification of the former benefit by the rehearsing or reckoning vp of the place farre off and of those which shall then be called vnto the Church For euen from that same Ethiopia the which is beyond the riuer namely beyond Nilus for in this place I thinke that Ethiopia and not Arabia to be signified shall sacrifices be brought vnto God by those people which shall be there so also by others which shall euery where be scattered ouer the face of the earth and so consequently the Ethiopians like as other people of the world shall serue God Wherefore I referre the word dispersed vnto all nations of what place soeuer professing the true God and not vnto the Iewes alone scattered through the world And there is mention made by the Prophet of the daughter of the dispersed affectionatly namely both to describe the earnestnes of the nations in seruing God and that this so godlie and ioyfull a spectacle or sight of women worshipping and seruing of God and of virgins especially might stirre vp and moue affections Vers 11. In that day shalt thou not bee ashamed for all thy workes wherein thou hast transgressed against me for then will I take away out of the midst of thee them that reioyce of thy pride thou shalt no more be proud of mine holie mountaine THis is a staying still about the same matter in the which is reported the greatnes of the benefites of God toward his Church to come after such a sort and maner the which is wholly contrarie vnto the shame miserie and infamie or reproch of the Iewes described before Two notable benefits of God toward his Church to the end that by this matching together of contraries the grace and mercie of God toward those that are his may appeare to bee the more singular and excellent And here are two notable benefites rehearsed and described by the adioynts that is to say 1 Forgiuenes of sinnes partly by the consequents or things following after partly by the antecedents or things going before First remission or forgiuenes of sinnes 2. Holines of life or regeneratioÌ afterward holines of life or regeneration which should afterward insue And first forgiuenes of sinnes by this that God himselfe promiseth that it shall come to passe 1. Forgiuenes of sânnes that the things which the Church hath committed shamefully against her selfe yet shall they not bring any shame vpon her no not before God himselfe because her sinnes shall be forgiuen her So then the benefite of forgiuenes of sinnes is described by the consequent for shame or blushing is the reward of sinne What these figures are see Amos nap 5 ver 21. and cap. 4. ver 12. And vnder this name both Synecdochically and also Metaphorically is the horror or fearfulnes also the shamefulnes of sinne described Furthermore the greatnes of this benefite appeareth by this for that God promiseth that he will wipe away not only one or two sinnes but all sinnes not only those which the Church hath committed of ignoraÌce but also those which she hath committed through rebellion frowardnes or stubbornnes of minde for so much doth the word import Pasâhang the which the Prophet vseth So great certes is the benefit of God toward his Church by and for Christ so great is his loue and so fauourable and mercifull is he For in Christ as Paul writeth Ephes 1. ver 3.4 hath God blessed vs with all spirituall blessing in heauenly things as he hath chosen vs in him before the foundation of the world c. And as it is Colos 1. ver 22. In the bodie of his flesh through death hath he now reconciled vs c. Now as for regeneration of life the same also is described in this place both by things going before and also by things following 2. Regeneration By things antecedent or going before when he sayth I will take pride out of the midst of thee that is from the very bottome of thine heart and those which stirre thee vp thereunto will I roote out By the consequents or things following when he sayth Thou shalt not adde to bee proude or Thou shalt not bee proud any more that is thou shalt not sinne of contempt or despite of my word and sooth or flatter thy selfe through pretence or colour of my Temple So then the first word pride sheweth the cause of sinnes namely Pride loftines of minde which maketh vs to despise God And the latter sentence containeth the effects of this pride Wherefore both of them are away from the truely regenerate
or new borne if not wholly yet at the least wise it is daily mortified in them to wit both the pride of minde it selfe against God and also the effects of this pride Vers 12. Then will I leaue in the midst of thee an humble and poore people and they shall trust in the name of the Lord. A commendation of the benefit of God toward the church to come This verse tendeth to the same ende that the former to wit that the Prophet might shew and commend the benefit of God toward that companie of the elect of God which is the Church should bee longed for sought after and desired of all men And the Prophet setteth downe two things 1. What maner of companie the Church of God shall be First what maner of assemblie or companie that same flocke of God shall be Secondly he sheweth that the same shall be most safe out of danger Concerning this companie to bee gathered together in the Church of God 2. They shall be in securitie or safetie if they be esteemed according vnto the iudgement of men they shall be humble and poore because that the riches of the Church bee heauenly and not earthly So Christ calleth his Church Luk. 12. ver 32. when he sayth Feare not little flocke for it is your fathers pleasure to giue you the kingdome And so is the word poore taken Isai 11. vers 4. But with righteousnes shall be iudge the poore and with equitie shall be reproue for the meeke of the earth c. But if it be considered according vnto the iudgement of God the selfe same flock is the church the riches and peculiar people and inheritance of God himselfe For so writeth Paul to Titus cap. 2. ver the last saue one Christ gaue himselfe for vs that he might redeeme vs from all iniquitie and purge vs to be a peculiar people vs himselfe zealous of good workes Moreouer this companie shall be godly because it shall flee vnto God himselfe in most assured hope which it shall put in him And it shal bee most safe and without danger although it be little because it doth trust in the Lord Luk. 12.32 And therefore Iere. 46. ver 27.28 doth GOD most comfortablie vse this sweete speech vnto his Church saying Feare not thou O my seruant Iaacob and be not thou afrayd O Israel for behold I will deliuer thee from a farre countrie and thy seed from the land of their captiuitie and Iaacob shall returne and be in rest and prosperitie and none shall make him afrayd Feare thou not O Iaacob my seruant sayth the Lord for I am with thee and I will vtterly destroy all the nations whither I haue driuen thee but I will not vtterly destroy thee but correct thee by iudgement and not vtterly cut thee off Vers 13. The remnant of Israel shall doe none iniquitie nor speake lyes neither shall a deceitfull tongue be found in their mouth for they shall be fed and lye downe and none shall make them afrayd An amplification of the former benefite by making more plaine of the same AN amplification of the former benefite by the making more plaine of the same and that by the way of answering an obiection For least the condition of the Church might seeme to be the worser because that it was little and afflicted poore he sheweth with how great other benefites God will recompence that losse of multitude to wit with a double gift of holines and safetie God recompenceth the smalnes pouertie and affliction of his Church with other greater spiritual benefits as among the rest with holines and safetie Of holines because that those remnants in whom alone the Church shall consist shall doe none iniquitie Of safetie because that euery one shall dwel and rest in safetie in his owne place And both these benefits of God ought to be vnderstood by way of comparison in regard of the condition and estate of the old Church the which remoued so often and was carried from her owne seates and home but simply and absolutely when as we shall be in heauen for then shall we be safe in our place But this holines doth the Prophet describe by the contrarie namely sinne or iniquitie and first generallie afterwards by certaine particulars of that generall The generall is iniquitie the particulars or kinds of the same are lying and deceit especially the which appeareth in the tongue vnder which two the other vices are comprehended by the figure Synecdoche What the figure Synecdoche is see Amos cap. 5. ver 21. Psal 15. Iam. 3. ver 2. If any man sinne not in word he is a perfect man and able to bridle all the bodie Finally he alleageth the cause of this safetie because none sayth he shall make her afrayd any more for God shall keepe her and fence her about on euery side Vers 14. Reioyce O daughter Zion be ye ioyfull O Israel be glad and reioyce with all thine heart O daughter Ierusalem A confirmatioÌ of the former promises by a signe of ioy and gladnes Three things to be noted A Confirmation of the former promises taken from a signe or token that is to say from ioy yea and the same both generall and also very great vnto the which God doth exhort the Church as if she did now presently in deede and trueth inioy it the which afterward it shall obtaine and haue most assuredly And here are three things to be noted First the maner of speaking it selfe being loose and vnioynted or not knit together with copulatiue coniunctions 1. The maner of speaking the which maketh also vnto the rousing vp of the drousie and the repeating of diuers words signifying diuers kinds of ioy that none should be omitted but that godlie men should be stirred vp vnto all kinds of ioyes as of a thing most to bee wished for and assured vnto them The second thing to be noted is 2. Who are exhorted to reioyce who are exhorted to reioyce And that is indeed the Church but the whole Church vnder the name of Israel Sion Ierusalem and that vnder a most sweet and gentle speech when as it is exhorted expresly by the name of daughter For this is to moue and stirre vp affection and not to restraine the speech or ioy of the Church vnto may dens only The third thing is the great ioy to bee noted 3 The exceeding great ioy whereunto the Prophet doth exhort vs as the which the Church shall signifie and declare not only with the heart or voyce but also by gesture and mouing of the bodie that we may iudge her to reioyce withall her heart For this doth the word Gnalaz set in the last place signifie Gnalaz the which the faithfull interpreters of this place haue translated to triumph or as it were to leape for ioy Vers 15. The Lord hath taken away thy iudgements he hath cast out thine enemie the King of Israel euen the
Lord is in the midst of thee thou shalt see no more euill Foure causes of the former ioy of the Church A Yeelding of a reason For he bringeth foure causes why the church of God ought to reioyce after the same maner as I haue sayd before all which hang vpon the meere and onely free good will of God towards it and not vpon the workes of the Church And the cause which is here first rehearsed is the foundation and ground of the rest 1. Forgiuenes of her sinnes to wit forgiuenes or doing away of her sinnes yea and that of all her sinnes the which if it went not before God would bestow no other benefites vpon vs. And this forgiuenes is the free pardoning of the iudgements or iust vengeance of God against vs to wit by reason of the pardoning of all our sinnes for and by Christ in whom God hath chosen vs before the foundations of the world that we should be holy and blameles before him in loue c. Eph. 1.4 This benefite therefore of forgiuenes is described by the effects or consequent when as the Prophet saith He hath taken away thy iudgements 2. Deliuerance from all her enemies The second benefite and gift of God toward his Church is the deliuerance of her from all forraine enemies whom God sayth that he hath dispatched or emptied or cast out Wherefore whether the inward quiet that is of conscience or the outward from the feare of our enemies be considered the Church of God is altogether without danger and happie or blessed For as it is in Luk. cap. 1. ver 74. We are deliuered by Christ out of the hands of all our enemies 3. The presence of God in the midst of his Church that we should serue God without feare all the dayes of our life in holines and righteousnes before him The third benefit is the presence of God himselfe in the midst of it who doth both gouerne and defend it For albeit that the Lord be euery where yet is he not in such sort euery where 4. The perpetuitie continuance of these benefits as he is in the Church The fourth gift in this place rehearsed is the perpetuitie or coÌtinuance of these benefits because that the Church shall not any more see or feele anie euill or any miserie for God shall defend her All these things cannot be vnderstood except through Christ of his heauenlie kingdome and of the state and saftie of the Church vnder him the which doe here that is to saie on this earth fall out vnto vs but in part but fullie and throughlie when as we shall be receiued in heauen So then let vs suppose thinke the promises of God towardes those that are his to be especiallie heauenlie and therefore let vs set our minde on lyfe euerlasting and there looke to inioye them most fullie Vers 16. In that daie it shall be saide to Ierusalem feare thou not O Zion let not thine hands be faint An amplification of the former benefites taken from the publike gratulation of all men vnto the Church AN amplification of the former benefites taken from the publike gratulation or thankeful reioycing of all men the which shall then be donne vnto the Church Wherefore these selfe same things also doe confirme that promise And this gratulation or thankefull reioysing hath also an exhortation of all men the which shall be made vnto the Church For all men shall see the Church to be of a quiet minde and shall encourage her to go forward and to serue God boldlie and without feare and that her hands waxe not slow to wit in setting foorth the worke of the Lord but that they constantlie perseuere or continue in the iourney and holie purpose alreadie begunne and taken in hand both in worshipping God and laying open of his doctrine Whereunto the rest and quiet of the Church is to be imployed Thus then the quiet and rest of the Church is not to be applyed vnto deliciousnes but to be imployed vnto holie workes namelie vnto the inlarging of the kingdome of God by the preaching of his word and the examples of an holie lyfe Ves 17. The Lord thy God in the middest of thee is mightie he will saue he will reioyce ouer thee with ioye he will quiet him selfe in his loue he will reioyce ouer thee with ioye An other amplificatioÌ of the state of the Church by the reckoning vp of sundrie benefites of God toward the same AN other amplification of the state of the Church which was to come and to be gathered together in Christ taken from the reckoning vp of the sundrie giftes of God toward the same And in this verse he describeth or promiseth foure especial benefites the which abeit they were bestowed vpon the old Church also by God through the same Christ yet were they giuen neither in so great measure as they are vnto the Church raysed vp by the preaching of the Gospell nor yet so cleerlie or euidentlie as vnto vs but far more darklie namelie by the shadowes and sacrameÌtes of earthelie things as it were spreading of a vaile ouer them 1. God wil alwies be in the middest of his Church the first gift reckoned vp in this place is first also by nature and going before the rest And it is that Iehouah that is that euerlasting and true God who doth witnes himselfe to be the God father and defender of his Church peculiarlie will not now be absent and awaye from it but will be perpetuallie or alwaies abiding in the middest of it So then God promiseth his presence vnto his Church peculiarlie and the same spirituall that is which shall be felt by the power of his spirit and not any carnall or fleshlie and bodilie presence 2 He will defend it from spirituall and earthly daungers The second benefite is a consequent or such a one as followeth the former to wit that God will be the Sauiour of the sayde Church both from spirituall euils euils of the minde such as sinnes are also from earthlie daungers and daungers of the bodie such as are afflictions The which thing that he may be vnderstood to bee able to performe albeit his Church haue neuer so great deadly enimies God in this place is called strong 3 The ioye and gladnes of God ouer and toward his Church or mightie the third benefite is the ioy or gladnes of God ouer the church the which is tickled vp in the verie inner parts of the heart the which God doth openly testifie or witnes by sundrie effectes and sundrie gifts of his To this purpose seeme vnto me the wordes of triumphing or shooting for ioye and also the words of ioy and gladnes ought to bee referred that the one might signifie the inward and the other the outward and open ioye of God and his glad minde toward his Church by a figuratiue kinde of speaking 4. The continuance of God
which worship idols and also from the vnabilitie and vanitie of the idols themselues the which he liuelie setteth forth matching together by the way of contraries the vowes and prayers of idolators with the euent or issue and falling out of things it selfe and the nature of Idols For they are deafe and dumbe and altogether dead things how so euer they be laide ouer with golde or siluer Therefore they can heare no man nor help any man Vers 20. But the Lord is in his holie temple let all the earth keepe silence before him A contrarietie betweene the true God and Idols A Contrarietie betweene the true God and idols First least the godly which relie and staye vpon God should thinke themselues to bee no more secure or without danger then the Idolators Secondly that the very profane or wicked themselues and the heathen might knowe assuredly that the former iudgements should be or come to passe because God doth denounce or threaten them vnto whome the whole world obeyeth and submitteth it selfe with reuerence and silence Finallie whose maiestie and power did manifestlie shine forth in that his Temple people and worship and seruice For vnder a thing at that time knowne very well vnto al nations namely that diuine Temple hee doth by the figure Synecdoche comprehend and set forth the endles maiestie of God and the true proofe of his diuinitie By which word hee comprehendeth both the adoption of the people of the Iewes also the worship of God seuered from the idolatries of other nations and moreouer all those infinite benefites which flowed from them both whereby God manifestlie shewed himselfe vnto the whole world that he was bâth the true God and also almightie and that the sayd worship onely and temple were acceptable vnto him CAP. 3. An excellent prayer for the vse of the Church and euerie one of the faithfull THis chapter hath a notable and excellent prayer deliuered and vttered by the Prophet of God for the vse of the whole church and euery one of the faithfull wherewith they might both stay vp and comfort themselues in the midst of those afflictions or troubles meditating or thinking vpon the poynts contained in this prayer and also begge saluation or deliuerance and helpe at the hands of God for his Church staying vpon those foundations and grouÌds which they ought Finally that the godly euen in the midst of the ruine and fall of the whole world might confirme and exercise their faith touching the promises of God Three parts of this prayer the spirit of God helping their infirmities as it is Rom. 8. ver 26. Likewise the Spirit also helpeth our infirmities c. for he teacheth them to pray 1. He prayeth for helpe The frame and disposition of this prayer hath three poynts For first the Prophet prayeth for helpe at the hand of God Secondly he layeth downe the foundations or grounds of this his request and hope 2. The grounds of this prayer Thirdly he sheweth that he shall be heard of God The stile or inditement of this prayer was in meeter or verse and not in prose 3. He hopeth to be heard Schiggionoth Vers 1. A prayer of Habacuck for the ignorances The drift of the whole chapter contained in this verse IN this verse the whole scope and drift of this chapter is shewed For it containeth an humble prayer vnto God and proceeding from a true faith and vttered by Habacuck himselfe and not by euery one of the faithfull albeit euery faithfull ought to know after what maner God is to be prayed vnto Finally the musicall instrument is added also whereon this spirituall meditation or prayer was to be sung which was an order and maner appoynted of God himselfe vnto the Church of that time of which kind of instrument or tune and the like to sing Psalmes withall and vpon you may see Psal 7. ver 1. and hereafter in this chapter ver 19. in the end Vers 2. O Lord I haue heard thy voyce and was afrayd O Lord reuiue thy worke in the midst of the people in the midst of the yeares make it knowne in wrath remember mercie The first part of this prayer containing the summe of the request of the Prophet and also a cause of the same for that THe first part of this prayer the which containeth both the summe of his request to wit that God in that same foreshewed garboyle and trouble fearfull miserie of the whole world would haue mercie and compassion on his faithfull and he also setteth downe a reason why this is meet to be done First because they are his worke Secondly because such is the nature of God that he can neuer forget his mercie toward those that are his no not then wheÌ as he is angrie with them 1. They are his worke For in him as Iames sayth cap. 2. ver 13. Mercie reioyceth against iudgement And as the Psalmist witnesseth Psalm 30. ver 5. God indureth but a while in his anger but in his fauour is life 2. He cannot forget his mercie toward them weeping may abide at euening but ioy commeth in the morning And Psal 89. ver 31.32.33 If they breake my statutes keepe not my commandements then will I visit their transgression with the rod and their iniquitie with strokes Yet my louing kindnes will I not take from him neither will I falsifie my trueth Thirdly for that the Church of God as yet is in her middle age 3. The Church is not yet come to her full age growth and as it were in her youth and is not yet come vnto the end and terme of her life and continuance of the which and against the which the Church complaineth and prayeth Psal 102. ver 23.24 in these words He abated my strength in the way and shortned my dayes And I sayd O my God take me not away in the midst of my dayes thy yeares indure from generation to generation And the Prophet is moued now especiallie to pray for this because that he is very greatly troubled trembleth and feareth that there shall bee a destruction euen of the Church it selfe by reason of the former vision which was shewed him Vers 3. God commeth from Teman and the holy one from mount Paran Selah His glorie couereth the heauens and the earth is full of his praise Two grounds of this prayer The power of God and his loue to those that are his THe second part of this praier wherein he declareth two grounds of his praier namely the power of God and his bounteousnes or good will toward those that are his ver 13. So Psalm 61. ver 7. where the Prophet prayeth for to be setled firmly in his kingdome vpon trust in God his mercie and faithfulnes in his promises He shall dwell before God for euer prepare mercie and faithfulnes thââ they may preserue him To this effect is a good part of the 89 Psalm spent in
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 theÌ 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
of his church the ground of which care is Christ that is to say the adoption or choosing of the church in Christ Wherefore in the word Anoynted or Christ that same singular and free election of God touching the Iewes and also the cause thereof namely Christ the mediator of his church is contained Finallie hee rehearseth the effects witnessing that same singular good will of God toward the church among the which this is first reckoned vp that hee hath both wounded the head it selfe to with Pharao and the first borne of the wicked who afflicted or troubled it and also rased it vp from the very foundation that is with his whole army and familie Whereof see Exod. 11. and Psal 74. ver 13.14 where Dauid speaketh of this matter thus Thou diddest diuide the Sea by thy power thou brakest the heads of the dragons that is the seruants of Pharao in the waters Thou brakest the head of Leuiathan that is of Pharao in peeces and gauest him to be meate for the people in the wildernes This self same because it is a singular benefit the Prophet would haue to bee sung and noted by the musitians with a diuers tune and note the which he signifieth by this word Selah Vers 14. Thou diddest strike through with his owne staues the heads of his villages they came out as a whirle winde to scatter me their reioycing was as to deuoure the poore secretlie An amplification of the former benefit worke of God AN amplification of the former benefit and worke of God in that for the fauour of his church he destroyed not only the first borne of the Egyptian families in the cities and townes but also in the countrie because that the countrie men themselues also as well as the rest in the cities ranged and raged against the people of God with deceit and violence and did deuoure and eate them vp with great pleasure Therefore looke with what staffe and with what crueltie they themselues went about to destroy the people of God after the same maner were they againe iustlie punished by God Vers 15. Thou diddest walke in the Sea with thine horses vpon the heape of great waters The conclusion of this worke of God and second part of this prayer THe conclusion of this worke of God and second part of this prayer whereby hee teacheth that God for the fauour of his church euen through the middest of the waters of the sea the which for this purpose hee gathered into an heape Exod. 14. ver 22. made such a way by the which both the horses and all the cariages of the people passed safelie and the Lord also himselfe as a most valiant rider fought for those that were his against their enemies Vers 16. When I heard my bellie trembled my lips shooke at the voyce rottennes entred into my bones and I trembled in my selfe that I might rest in the day of trouble for when he commeth vp vnto the people he shall destroy them The third part of this prayer promising help and deliuerance vnto the Church THe third part of this prayer wherein the Prophet promiseth vnto himselfe and vnto all other the true godlie that hee shall be heard most assuredly in so much that hee prophesieth that at what time the Lord shall come vp to destroy the Chaldeans euen then the whole church among the Chaldeans themselues and in such calamitie or miserie shal be sure and safe Albeit that the same at that time shall not be without great feare and trembling both for that it shall then see so wonderfull iudgements of God and also for that she her selfe shall be in the middest of so great danger at that time The commandement of Cyrus for the safetie of the Iewes This prophesie was fulfilled when as Cyrus hauing taken Babylon gaue commandement that no Iewes or any that spake the Syrian tongue should bee hurt as Xenophon teacheth And this feare wherewith the church shall bee then shaken and the which the Prophet had conceiued of the reuealing vnto him of so great miserie What the figure Hyperbole is see Habacâc cap. 2. v. 11. is hereby the way of an Hyperbole or excessiue speech described or set out by sundry effects the which men being strooken into an vnmeasurable or surpassing feare do feele and in very deed and truth haue experience and triall of to wit the naturall heate departing and leauing the members that the godly may throughlie conceiue the iudgements of God and when as the thing it selfe should come to passe might the more easilie acknowledge it to haue beene foretold long time before Vers 17. For the figge tree shall not florish neither shall fruite be in the vines the labour of the oliue shall faile and the fieldes shall yeeld no meate the sheepe shall be cut off from the folde and there shall be no bullock in the stalles The great miserie of the Chaldeans BY coniuncts or things ioyned together hee describeth how great the calamitie or miserie of the Chaldeans and enemies of the Church shall be for he sheweth that they shall be destitute or voyde of all things necessarie for man to liue withall be they either the fruites of the earth or cattell By how much the greater was the dulnes and blockishnes of Baltasar Dan. 5. who in so great dearth and scarsitie of victuals Baltasar doth make those his feastes and banckets full of all riot and excesse the very selfe same night in the which Babylon was taken Vers 18. But I will reioyce in the Lord I will ioye in the God of my saluation The great happines of the Church BY the way of contraries he teacheth how great on the contrarie side shall bee the felicitie or happines of the church hoping and relying vpon the true God the which being defended and preserued by him shall at that time haue nothing else but matter of thankesgiuing gladnes and reioycing But in God that is of his onely bountie and goodnes she confesseth that she shall be saued and ouerwhelmed with that ioy wherewith the church shall reioyce not in her selfe nor in so great slaughter and punishment of men properlie but for the glorie of the true God Vers 19. The Lorde is my strength hee will make my feete like hindes feete and hee will make mee to walke vpon mine high places To the chiefe singer on Neginothai Epiphonema what this figure is see Ionas cap. 2. v. 9. THe figure Epiphonema or acclamation wherewith both this whole prayer is concluded or shut vp with the admiration or wondring at the goodnes and bounteousnes of God toward those that are his and also that hope of preseruing the church trusting in God is confirmed by sundrie arguments or reasons the which are taken from the Epithets or titles here attributed vnto God And the church vnaraying or spoyling her selfe of all trust in her owne strength of all hope in the help of man and of all other
ayde doth trust in the help of God alone whom by faith she knoweth to bee hers and most assuredlie and by sundrie similitudes perswade her selfe that whatsoeuer shall bee necessarie for the auoyding and escaping of so great danger as hath been described before and wherein she shall be at that time shall bee giuen vnto her by God And therefore shee singeth of that help as if it were now present and commandeth a publike song to be sung vnto God by the master of the musick and on such musicall instruments as according vnto the course and order of that time were in vse in the church by the appoyntment of God FJNIS The Commentary of Lambertus Danaeus vpon the Prophet Aggaeus CAP. 1. The argument of this prophesy WHen as the people of the Iewes was returned out of the captiuitie of Babylon they began in the seuenth moneth in the yeare of that their first returne by the permission or sufferance of King Cyrus to build or repayre the altar of God in the selfe same place in the which it was before as it is written Esdr cap. 3. vers 1 2 3. And when the seuenth moneth was come The building of the altar and the children of Israel were in their cities the people assembled themselues as one man to Ierusalem Then stood vp Ieshua the sonne of Iozadak and his brethren the Priestes and Zerubbabel the sonne of Shealtiel and his brethren and builded the altar of the God of Israel to offer burnt offerings thereon as it is written in the law of Moses the man of God And they set the altar vpon his bases c. And in the second yeare of the saide returne from Babylon in the second moneth the people with great ioy and gladnes layeth the foundations of the Temple The laying of the foundations of the second Temple which is called the second Temple in the selfe same rubbish cleered and on the same foundations whereas it was builded before as is likewise to bee seene in the saide third chapter of Esdras ver 8â 9. and so foorth But when as there were many lettes laide in their way The building hindred and stayed although king Cyrus expreslie gaue them leaue for this building as it is Esdr 4. at the length they stayed and left off from that worke by the edict or commandement of Artaxerxes and Assuerus as is set downe ver 24. of the same fourth chapter and the building of the Temple was hindred vntill the second yeare of King Darius For this Darius being moued by the spirââ of God and more fauourable vnto the Iewes Darius confirmeth the decree of King Cyrus for the building of the Temple confirmed the edict or commandement of Cyrus for the building of the Temple and would haue the same take place Esdr 6. But when as the Iewes supposed that the selfe same thing would come to passe as it did before vnder King Cyrus they did the more slowlie settle and prepare themselues vnto the worke of the Temple And therefore the Lord stirred vp Aggaeus the Prophet who should partlie awaken them being so southfull with the threatnings and partly with promises The second temple finished in the sixt yere of Darius The end of this prophesie and the same most excellent concerning the glorie of the second Temple the which should be greater then the glorie of the first Temple Esdr 5. With whose Sermons they being moued at the last by the Spirit of God did set their hand earnestlie to this worke by the space of foure whole yeares and at the length made an end of the temple in the sixt yeare of Darius And the time from the first beginning of that second Temple vnto the full finishing of the same was 46. yeares as it is said 2. Iohn ver 20. For there the Iewes say vnto Christ Fortie and sixe yeares was this Temple a building and wilt thou reare it vp in three dayes So then the end of this prophesie is first that wee prefer or set things appertaining vnto God before earthly things and such as appertaine vnto vs and especiallie that wee be most carefull for the building of the Church of God Secondly that we prefer the glorie of the second Temple the which appeared and continuallie remaineth in Christ appearing and being conuersant in this temple in his time before the excellencie of the first Temple Threatnings Promises of the second temple Danaeus is woÌderfull briefe vpon this Prophet Wherefore for their further instructions I refer the godly Readers vnto the Commentaries of Grynaeus and Master PilkingtoÌ which are both in English although it were almost all of gold For in Christ as it is 2. Colos ver 3. are hid al the treasures of wisdome and knowledge And he is greater then Salomon or Ionas or any other the Prophets as hee witnesseth of himselfe Math. 12. ver 41.42 This prophesie doth consist of sundrie sermons or parts of the which the first do containe threatnings of God and the latter promises touching the second temple that is Christ his church Vers 1. In the second yeare of King Darius in the sixt moneth the first day of the moneth came the word of the Lord by the ministerie of the Prophet Haggai vnto Zerubbabel the sonne of Shealtiel a prince of Iudah and to Iehoshua the sonne of Iehozadak the high Priest saying 1 The calling of the prophet THe first Sermon This whole first chapter is but one sermon where the prophet first confirmeth his calling then sheweth the time in the which he prophesied thirdly vnto whoÌ the exhortations following doe appertaine and are directed especiallie 2 The time of his prophesie to wit 3. Vnto whom it appertaineth first vnto the Princes and secondly vnto the rest of the people whom God would haue to be the restorers of his worship Vers 2. Thus speaketh the Lord of hostes saying This people say the time is not yet come that the Lords house should be builded The slacknes of the people reprehended in building the temple THe Prophet going about to reprehend or rebuke and find fault with the slacknes of the people in building the Temple of God doth first of all rehearse their vaine excuses and causes of their slacknes and that by their owne words Vers 3. Then came the word of the Lord by the ministerie of the Prophet Haggai saying HE refuteth or ouerthroweth their vaine excuses by an argument or reason taken from things compared together as followeth Vers 4. Is it time for your selues to dwell in your sieled houses and this house lye waste Their excuses confuted by a reason from things compared together FOr it is an vnmeete thing that themselues who are but fillie wretches should dwell gaylie and gorgiously euery one in his owne house and that the Temple of the Lord should lye and remaine desolate or waste and consequently that God among them should be without his house Vers 5. Now therefore
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 spokeÌ of God Anthropopatheia what it is see Mich. cap. 7. ver 8. attributing vnto him the properties and qualities of men who of himselfe needeth no messengers but as it is Psal 113. ver 6. abaseth himselfe to behold things in the heauen and in the earth Ver. 11. And they answered the Angell of the Lord that stoode among the mirre trees and said we haue gone thorow the world and behold all the world sitteth still and is at rest The quiet state of the whole earth the church onely excepted HEre is described or set foorth what was the state of the whole world at that time to wit calme and quiet and at rest excepting the church alone the which in the middest of the peace of al the whole earth and of all nations is notwithstanding sundrie waies tossed with stormes and troubles Wherefore this place is a preparation vnto the verse following to the ende that the complaint of the Church or of the Angell the head of the Church may appeare to be the more iust Vers 12. Then the Angell of the Lord answered and said O Lord of hosts The complaint of the Angel hauing three things to be noted how long wilt thou be vnmercifull vnto Ierusalem and to the cities of Iudah with whom thou hast been displeased now these threescore and ten yeares 1. Who complaineth THe complaint of the Angell that is of Christ by the which the things which before were spoken of the generall prouidence of God and his care ouer this world are now peculiarlie applied vnto the Church 2. For what he complaineth And in this complaint there are three things to be noted First who complayneth Secondly for what he complaineth 3. Of what he complaineth Thirdly of what he complaineth He complaineth which is the Angel who is peculiarly called The Angel of Iehouah or of the Lord in this place not for that this Iehouah had no other Angels also but because this Angel aboue the rest and by a certaine excellencie was such a one For this is Christ who is called the Angel of the great counsel This selfsame is he which among the mirre trees did sit vpon the horse And truely this agreeth vnto Christ very wel who is our mediatour vnto God and that alone to pray intreat his father especially for his Church afflicted for as much as she is his bodie and filling vp 1. Cor. 12. For this is the proper office of the mediatour as we are taught Heb. 9. ver 24. That Christ is entred into heauen to appeare now in the sight of God for vs. Now he prayeth and that most earnestly for his Church that is the Bridegroome for his bride the Lord for his seruant the father for his sonne the owner for his inheritance the which he worthily soroweth to be so wasted and to perish For Christ hath care for that companie of the world onely the which is his church Last of all he complaineth of this also that now the appoynted and set time of the affliction of the church was runne out as Psal 102. ver 13 the godly doe pray Thou wilt arise and haue mercie vpon Zion for the time to haue mercie thereon for the appoynted time is come And this time that hee here speaketh of was 70. yeares as appeareth Ierem. 25. and yet the wasting both of the citie and also of the whole land of the Iewes did still continue in such sort that the church of God did not as yet inioye rest and peace as other people and nations of the world did And so that great wrath of God against the cities of the Iewes seemed as yet not to bee quenched and appeased when as notwithstanding he appeared to be fauourable vnto other nations Iosephus Scaliger Furthermore whereas Iosephus Scaliger libr. 6. Emendat tempor pag. 29. reckoneth these yeares of the captiuitie from the first yeare of Xerxes with his father Darius vnto the fourth yeare of Darius Nothus this his account is such that as yet I cannot agree vnto him in the same The which notwithstanding bee it spoken with the good leaue or vnder the correction of that most singularlie learned and godly man vnto whom all learning and learned men owe much and are greatly beholding Vers 13. And the Lord answered the Angell that talked with me with good words and comfortable words The applying of the former doctrine vnto the church THe applying of the former doctrine of the prouidence of GOD vnto the Church For this answer sheweth that God after a certaine especiall maner is carefull mindfull of the same the which thing appeareth as well by his benefites ordained for the same his Church by God as also by the punishment decreed against the enemies thereof Two things to be noted And here are two things to be noted The one that the prayers of the Angell that is of the Mediator Iesus Christ making intercession and request for vs 1. The prayers of the Angel are heard forthwith of the father are forthwith heard of the father The second what is the minding and thinking of God vpon vs in Christ namely good that is full of happines and comforts not onely that we should inioy the same peace and rest the which other nations doe but also farre more excellent and better Therefore the things which God in Christ hath shewed vnto vs are called good words 2. God mindeth his Church all good in Christ and comfortable because that through him we haue peace with God Psal 85. And as Paul writeth Rom. 5. ver 1.2 Being iustified by faith we haue peace toward God through our Lord Iesus Christ by whom also we haue accesse through faith vnto this grace wherein we stand and reioyce vnder the hope of the glorie of God Vers 14. So the Angell that communed with me sayd vnto me Crie thou and speake Thus sayth the Lord of hostes I am ielous ouer Ierusalem and Zion with a great zeale What the good words spoken of before are toward the church her own selfe A Making more plaine of that which went before For he now sheweth what are those good words of God And first they are the benefits of God prepared toward the Church her selfe to wit that God embraceth her as he did before with great affection and loue and hath not ceased to loue her by reason of her former calamities or miseries 1. God will haue his loue made manifest to his Church First of all then God will haue that his exceeding affection or loue toward those that are his to be made manifest vnto them not priuily but openlie not for fashion sake but earnestly not lightly but with great crying and diligence or earnestnes that they may knowe
it to bee a weightie and great matter 2. God himselfe is the author of things at his commandement vttered by men Secondly that we should be assured that these things are spoken in the person and at the commandement of God himself albeit they be men that speake these things he addeth Thus sayth Iehouah or the Lord. Finally that his affection or loue toward Ierusalem that is to say the Church he describeth to bee very great For hereunto it appertaineth that he calleth it zeale 3. God his loue toward his Church exceeding great or ielousie yea and that great zeale or ielousie and for that he repeateth the same word againe tââ which among the Hebrewes or Hebricians is a signification of ãâã highest degree Like as therefore the miseries of the Church ãâã 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 vehemeÌt 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 âddeth and calleth them quiet or careles heathen both to answer a secret obiection of theirs who complained that they alone were veâed 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 ãâã a minde not to chastise them but to destroy them Therefore ãâã heathen executed these iudgements vpon the Church of God ãâã 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 contâiniââ ãâã like maner two promises One of the rest of the cities of ãâã also not only to be builded but to be most full of people ãâ¦ã 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 coÌtinuance of God his fauour as the feeling of the flesh wrongfully iudgeth in affliction or trouble For God vseth two words the which doe plainâe signifie that the course of God his fauour and good will shal be continued because of the present tense or
things A Making plaine of the vision which went next before concerning the Carpenters wherein appeareth both the desire of the Prophet in learning and also the same louingnes of God in teaching or instructing vs. But this interpretation containeth two things First it sheweth that God hath prepared and in a readines for his Church so many remedies and out of the same places 1. Looke how many enemies and in how manie places the Church hath so manie remedies and out of so many places God hath in readines against them out of how many and which places there arise enemies against it Wherefore the Prophet seeth foure Carpenters although God by one Carpenter onely bee able to throw downe and breake in pieces all those hornes how great soeuer therfore the terror or dread of those enemies and hornes bee and such as may make the whole Church afrayd it is notwithstanding an easie thing vnto God to ouerthrow this their so great and so mightie strength also Further this repetition whereby their crueltie and the trembling of the Church is againe described in this selfe same chapter serueth vnto this ende least the godly might suppose that God were too weake against such enemies and least they should measure his power strength by their owne feare and so consequently it serueth that the godlie should cease to tremble at the power and might of men bee they neuer so fierce and terrifying or awhaping others This is one point that is to be noted in this interpretation 2. After what maner these Carpenters shall helpe the Church Another poynt is by what meanes or after what maner those Carpenters shall helpe the Church at the commandement of God First of all they shall make afrayd the aduersaries of the godly then they shall cast them wholly downe and ouerthrowe their whole power and strength So then God vseth certaine degrees of punishments in punishing and destroying the enemies of his Church that is his owne enemies both that they may learne to repent if it bee possible and also that the Church may the better wey consider and more diligentlie meditate or thinke vpon those iudgements of God CAP. 2. Vers 1. I lift vp mine eyes againe and looked and behold a man with a measuring line in his hand The third Sermon vnder a wonderful maner or vision representing the building of Ierusalem THe third Sermon the which now sheweth and confirmeth especiallie peculiarlie that there shall be a building of the citie Ierusalem it selfe And this also is shewed vnto the Prophet vnder a type or figure and the same wonderfull and full of comfort Vnder a type or vision that the Iewes might mark it the more diligentlie Secondly that the thing it selfe might in this picture be the better layd open before their eyes Lastly that this so royall and noble a promise might be set forth vnder a forme altogether diuine and to be astonied at that is worthilie and agreeablie as it becommeth the maiestie of so high and weightie a matter This vision full of comfort This vision also is full of comfort both because of the multitude of Angels ordained for the seruice of the Church and also because of the singular care of Christ for the Church the which is here set forth vnder the person of the Angel speaking vnto the Prophet In a word this Sermon which intreateth of the state and restoring of the Church containeth nothing but that which is extraordinarie diuine and full of great maiestie The summe of this vision and chapter is The summe of this Sermon That the citie Ierusalem it selfe howsoeuer that then it were but rubbish or an heape of old stones because it was a type or figure of the Church to come and the house or seate of the Church that theÌ was should that very shortly be restored builded again set vp in the same glorie dignitie safetie fauour of God as it was before Two parts of this narration This narration or discourse containeth two parts First the vision it selfe being figuratiue and darke Secondly the interpretation of the same 1. A vision the confirmation whereof is set downe afterward 2. The interpretation of the same The vision was an Angel vnder the shape of a man that is an excellent and âeueâend man offering himself vnto the sight of the Prophet to the end he should not put him in feare as Act. 16. ver 9. there appeareth an Angel vnto Paul in the shape of a man of Macedonia 1. The vision requesting his helpe there This man holdeth in his hand a line that is an instrument at that time most vsuall to measure the spaces of places according vnto which custome Dauid Psal 16. ver 6. speaketh saying The lines are fallen vnto me in pleasant places And this line he holdeth in his hand to shewe wherefore he was sent The Prophet lifted vp his eyes both because such visions are sent from heauen so are spirituall and also for that vnlesse wee lift vp our eyes vnto them they will quickly slip out of our mindes and will be without profit Vers 2. Then sayd I whither goest thou And he sayd vnto me To measure Ierusalem that I may see what is the breadth therof and what is the length thereof 2. The interpretation of the vision THe interpretation of the vision whereby is shewed that Ierusalem which at that time was the house and seate of the Church of God should be builded in her iust old both length breadth not in any lesse or in some small measure but in that wherein it was before The which appeareth to haue been fulfilled Nehem. 3. for the Lord long sithens had promised by Daniel that the streetes thereof should bee builded cap. 9. ver 25. in these words Knowe therefore and vnderstand that from the going forth of the commandement to bring againe the people and to build Ierusalem vnto Messiah the prince shall bee seuen weekes and threescore and two weekes and the street shall bee built againe and the wall euen in a troublous time And the diligence of the prophet in inquiring after the will of God is described in this verse and commended 1. Pet. 1. ver 11. and is therefore of vs to be imitated or followed Vers 3. And behold the Angell that talked with me went forth and another Angell went forth to meete him A confirmation of the former interpretation A Confirmation of the former interpretation made by Christ himselfe taking another Angell also for witnes that in the mouth of two witnesses that decree and promise of God might stand and appeare to be ratified or established for the former Angell of whom was spoken before and this latter Angell who at the commandement of Christ telleth this same thing vnto the Prophet are two very sufficient witnesses of his promise Now it was a thing very needefull that a matter so hard and past all hope in the iudgement
slow in laying hold and conceiuing of the promises of God And therefore were they thrise called out by God to wit first by Zorobabel Esd 1. and 2. Secondly by Esdras Esdr 7. Thirdly by Nehemias Nehem. 2. And as often as some of these were brought away out of Babylon by some of these Captaines it is saide That it was the good hand of God that is that it was the great worke of God in perswading and turning or mouing them vnto this iourney so greatly doubtles were they delited now with those outward seates and dwellings of Babylon and so fast did they cleaue vnto them Wherefore God himselfe in displeasure doth here crie out Ho ho. Hee therefore exhorteth them to deliuer and get themselues out of those miserable and idolatrous countries in which they were and that out of hand and with all speede that may be And therefore they are commanded to flee and not to goe So Isai 48. ver 20. is there the like exhortation Goe ye out of Babel flee ye from the Chaldeans c. And Reuelat 18. ver 4. And I heard another voyce from heauen say Goe out of her my people that ye be not partakers in her sinnes and that ye receiue not of her plagues The reason of the exhortatioÌ The reason of this exhortation is because that all those north-countries in the which they were and seemed to haue obteined some commodities were so many prisons or most sorrowfull banishments into the which they were thrust by God Therefore so long as they remained in them so long should they beare that punishment and plague of God Wherefore let them not interpret and take those commodities and pleasures if they had any there for a testimonie or witnes of the blessing of God or prefer them before the toyle and labour of this iourney and finallie before the holy land Now the foure windes spoken of in this place The foure windes where they are to be vnderstood to be placed are to be placed in that same North land the which stretcheth very far For in that destruction of Ierusalem exploited by the Chaldeans no Iewes are red to haue comen ouer into Europa or into our occident or westerne parts Vers 7. Saue thy selfe O Zion that dwellest with the daughter of Babel A repetition of the exhortatioÌ with an amplification of the THis is a repetition of the exhortation with an amplification of the same the which is taken from a briefe comparing together of the places to wit of Sion and Babylon that is of Paradise and hell Moreouer the miserable condition also of those Iewes which stayed in Babylon is described most plainely when as they are willed to deliuer themselues out of it as out of a most miserable thraldome and bondage For the word saue or deliuer is opposed or matched against the seruitude or bondage the which they then suffered Vers 8. For thus saith the Lord of hostes after this glorie hath he sent me vnto the nations which spoiled you for he that toucheth you toucheth the apple of his eye A staying in the further laying open of the happines of Ierusalem THis is a staying in the further laying open of the happines of Ierusalem continued vnto the end of the chapter which consisteth or standeth partly vpon promises and partly vpon exhortations The promises concerne both the happie state of Ierusalem that is of the church of God and also the most assured destruction of the enemies thereof The exhortations giue encouragement vnto the godly to imbrace by faith so notable promises of God Therefore the things which follow doe appertaine vnto the same end Why those things are so often repeated vnto the which the former part of this chapter did But for this cause it was needefull for the godly that these things should bee often repeated for that the present state of things and the condition of the Iewes seemed to be vtterly against such promises and to be a let vnto them And first of all the Prophet here repeateth that which ver 5. of this chapter he had said of the keeping and saftie of the church but hee doth it in other words and with an other kinde of benefite or ayde For there the Lord promiseth that he will be a firie wall vnto those that are his here that those which are his shall be as deare vnto him as are his owne eyes which speech the Psalmist vseth in his prayer vnto God Psalm 17. ver 8. signifying thereby that he craueth God his most sure and safe defence when he saith keepe me as the apple of thine eye hide me vnder the shadow of thy wings Foure things here to be noted And here are foure things to bee noted First who speaketh here And here and in the verses following the selfe same Angell speaketh which in the fourth verse was willed to runne vnto the Prophet to tell vnto him the things which should come to passe vnto Ierusalem Who speaketh But because the place following conteineth exceeding great promises of God and such as at that time were almost incredible or not to bee beleeued towards those that are his therefore here also is againe repeated the commandement of God yea and the same the true and most mightie God which two things are signified vnder these words Iehouah and the Lord of hostes least any being astonished at the present state of things should despayre or be without all hope of these benefites of the church the which should be performed afterwards and in the verse following the godlie are called back vnto the euent or issue it selfe and experience of things as vnto the most true witnes of this prophesie howsoeuer there were no hope of the same For the state of this people in Babylon was as the lying of a dead man in a graue or as the condition of the same people in Egypt to wit past hope of recouerie and most miserable in the iudgement of man The second thing to be noted is 2. When these things shall come to passe when these things shall come to passe The answer is After this glorie For here the time is described wherein the godly ought to marke the fulfilling of this promise not whollie I confesse but onelie to be begunne and afterward by little and little to be finished And after this glorie it shall begin to be done and come to passe that is to say after that God shall begin to exercise that power and glorie when as hee promised before ver 5. that hee would bee in the middest of his church And because that the power and glorie of God doth appeare especiallie in the true and sincere or sound preaching of his word and chiefelie in the preaching of the gospell which is the power of God for Paul saith Rom. 1. ver 16. It is the power of God âââo saluation these things also ought chiefely to be referred vnto that time in the which the gospell of Christ was preached
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 punishmeÌt 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 acoÌfirmation 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 âârcie For the Lord God Iehouah himselfe shall come vnto her âwell 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 coÌfirmation 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 coÌmanded 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 coÌuersion 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 coÌuersion 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 ââtie 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 âll 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
bee the head to the Church which is his bodie euen the fulnes of him that filleth all in all things And this bodie cannot GOD forsake Wherefore GOD confirmeth that all the former things shall come to passe or bee because that afterward hee giueth and shall giue vnto his Church the cause of all these good things to wit the very person of Christ whom hee will send Wee are therefore called backe vnto Christ and it behooueth vs to looke vnto him as often as wee doe doubt of the promises of God Two parts of this this verse But this verse hath two poynts The first a preface The second a promise The preface teacheth that here is intreated of a matter of very great weight 1. A preface whereunto consequently we must giue diligent heed And therefore it is sayd Heare thou 2. A promise And not only Iehoshua is commanded to heare but also his fellowes and companions that this promise and comfort may be vnderstood to belong not onely vnto Iehoshua the high priest alone but also vnto the whole order and ministerie of the Church Diuersitie of degrees in the priesthood Wherein also there is a difference made in the order of the Church For some are shewed to be in a greater place and degree and some in a lesse wheÌ as some are sayd to stand before Iehoshua as before their Ruler and Captaine set ouer them by God and Iehoshua is called the great or hie priest that this distinction or difference may be vnderstood to bee true For it was a part of the ceremoniall lawe that the Church of God which did wholly consist of the Iewish people had then also one visible head the which was a type or figure of Christ The which notwithstanding the Church of God cannot now haue because that according vnto the prophesies of the Prophets it is scattered and spread abrode throughout the world Why the Angel speaketh vnto the whole order of priests and comforteth them Now why the Angel speaketh also vnto the whole order of priests and comforteth them the reason is because that the Leuite Priests were despised mocked of the other Iewes nay they were hated of them as namely being such who did too much lay open were too earnest vpon and accused the sinnes of the people before God Whereupon they are sayd to haue been monstrous persons as Dauid also complaineth of himselfe Psal 71. ver 7. I am become as it were a monster vnto ââny but thou art my sure trust But the Lord on the contrary part doth comfort them 2. The promise containing two things Now the promise is that Christ or the cause of all the gifts of God toward his Church shall come to be made manifest and to be giuen vnto the Church her selfe Therefore these things are done in the fauour of Christ to wit that his people inheritance and seate decreed and ordained by God might be reserued vnto him And this promise containeth two things First 1 The exhibition or shewing of Christ in the flesh the manifest giuing of the person of Christ which shall be done vnto the Church vnderstood by these words Behold I will bring forth or cause to come the which is opposed or set against those promises the which taught that he was yet to be looked for And therefore Iohn sayth cap. 1. ver 17. The law was giuen by Moses but grace and trueth came by Iesus Christ And the word of exhortation Behold sheweth that the thing shall be and that speedilie and certainlie that they might by assured faith looke as it were into the thing present 2 A description of Christ Secondly this same promise containeth a description of Christ that wee should consider how great a benefite of God he is and should not thinke this to be as a simple gift or some common and meane thing And Christ is called the seruant of God to wit in respect that he was made man And yet not a seruant after the maner of the rest of the faithfull the which in many things obey not the Lord their God Malach. 1. but he is so called by a certaine excellencie For he was in euery respect to fulfill all the will of God his father and indeed in that he was man he fulfilled the same Isai 61. Moreouer he is called a branch as hereafter cap. 6. ver 12. Behold 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. So Isai 11. ver 1. But there shall come a rod forth of the stocke of Ishai and a graffe shall grow out of his rootes Likewise God sayth in Ieremie cap. 23. ver 5. Behold the dayes come sayth the Lord that I will raise vnto Dauid a righteous branch and a King shall reigne and prosper and shal execute iudgement iustice in the earth And he is termed a branch not so much for that his condition and state is base Why Christ is called a branch and here described vnto vs meane and simple in the iudgement of men as for that he should alone be vnderstood of vs to bee the fountaine roote and spring of the whole Church And therefore that he alone is he by whose power and Spirit and word we are plants and trees in the Church of God because he is he of whom alone as of a spirituall branch wee all are borne againe and made heauenly plants For as Iames witnesseth cap. 1. ve 18. Of his owne will begat he vs with the word of trueth that we should be as the first fruites of his creatures And Peter Epist 1. cap. 1. ver 23. teacheth vs likewise that we are borne a new not of mortall seede but of immortall by the word of God who liueth and endureth for euer Which thing doubtles agreeth vnto Christ alone into whom wee must be graffed that we may be borne spirituallie and be heauenly branches Iohn 15. Vers 9. For loe the stone that I haue layd before Iehoshua vpon one stone shall be seuen eyes Behold I will cut out the grauing thereof sayth the Lord of hostes and I will take away the iniquitie of this land in one day THis is the rendring of a reason whereby the Angel or the Prophet sheweth why and how when as Christ or this branch is promised vnto vs wee ought to hope for all those gifts from God A reason why and how we are to hope for all the former gifts from God namely because it is he alone whom the father hath layd the foundation ornament or beautifying and appeasing of his Church Therfore he confirmeth the former consequence or reason by the Epithets or proper attributes or titles of Christ and of this branch that we should without doubting looke for all things from God by and for Christ And that Christ is the foundation of the Church the word stone doth declare whereby Christ is here termed not by contempt or
acknowledge all those things as figures the veritie or trueth and signification whereof was more reuerend and holy and to be sought else where namely in Christ Yet doth the prophet notwithstanding freely confesse his ignorance not in respect of that candlestick the which was ordinarie in the Temple but in respect of that onely which was extraordinarilie shewed him by God Vers 6. Then he answered and spake vnto mee saying This is the word of the Lord vnto Zerubbabel saying Neither by an armie nor strength but by my spirit saith the Lord of hostes A briefe interpretation of the drift of the former vision A Summarie or briefe interpretation of the scope or drift of this vision to wit that the church of God is vpholden defended gouerned by the extraordinarie counsels and power of God that when as wee demaund of the fulfilling of the promises of God toward his church we should not looke vnto the meanes of man but should consider the almightie power of God surpassing all the strength of men the which will fulfill these his promises Psal 138. But there are three things to be noted in this place Three things to be noted First that this speech is properlie directed vnto Zorobabel that is the prince of the people at that time because it is requisite and necessarie that he and other princes of the people 1. The speech directed vnto Zorobabel should be comforted in such dangers and troubles especiallie For the rest of the people for the most part dependeth vpon the disposition of their princes that is vpon their constancie or fearefulnes 2. With what words God his extraordinarie maner of helping his church is described The second thing to bee noted is with what wordes this same extraordinarie maner of God in defending and helping of his church is described to wit By the name and power of the onely spirit of God For the might and power of God is called his spirit in the Scripture So is it said 2. Thes 2. ver 8. of Antichrist That the Lord shall consume him with the spirit of his mouth And of Christ Isai 11. ver 4. That he shall smite the earth with the rod of his mouth and with the breath of his lippes shall he slay the wicked And of the Egyptians cap. 31. ver 3. That they are men and not God and their horses flesh and not spirit Against this spirit is opposed or set whatsoeuer the world or men doe holde and iudge strong valiant great in number glorious Therefore vnder the name of an armie the Prophet doth comprehend a multitude wherein men are wont to trust and vnder the word strength whatsoeuer is mightie valiant and iudged of force and powerfull in the opinion of men Then all which this one spirit of God is farre more mighty that is to say the onely power of God euen lacking or without all outward meanes is stronger then all the strength of men 3. The warranting of this promise with the twise affirming it to be the word of the Lord. Thirdly this double warranting is to bee noted wherewith all this so excellent and grounded promise is confirmed first in the beginning of this verse when as this word is called The word of Iehouah Secondly in the ende of the same verse when as it is set downe againe that this selfe same is the saying and the most firme or assuâed decree of the almightie God himselfe to wit that the Church of God should not doubt no neuer so little of the help of God nor yet those which gouerne or rule the same And therefore that they should haue and hold their eyes both of minde and bodie fixed or fastened vpon God alone whether they be faithfull Magistrates or pastors and ministers of the gospell Vers 7. Who art thou O great mountaine before Zerubbabel thou shalt be a plaine and he shall bring forth the head stone thereof with shoutings crying grace grace vnto it The answering of an obiection of the power of the enemies of the church THis is the answering of an obiection that might bee made whereby God with great vehemencie and earnestnes of speech refuteth or ouerthroweth all the power of the enemies of his church and the doubting wauering the which hereupon might stick in the hearts of the godly And to the ende that this speech might moue vs the more What the figure Apostrophe is see Amos cap. 1. ver 4. by the figure Apostrophe or turning of speech vnto an other person or matter it is directed vnto the enemies of the Church themselues First of all therefore by way of granting or yeelding vnto them he describeth this power of the enemies of the church according vnto the iudgement of carnall men vnder the name of mountaines yea the same great mountaines the which carrie a shew and glorious appearance and seeme to be inuincible or such as cannot bee wonne and ouercome So Psalm 68. ver 16. the mountaine of God is described The mountaine of God is like the mountaine of Bashan it is an high mountaine as mount Bashan finally hee describeth them to bee such mountaines the which might feare men with the very looking on them Furthermore he propoundeth or setteth forth vnto the church the throwing downe of those enemies and the same full of exceeding comfort vnto the godly The casting downe of the mountaines and their casting down lieth herein for that all the same huge high masse of the mountaines shall at the length shrinke and fall downe so that the worke which was begun shall be finished by the godly that is the Temple shall be made an end of vnto the building vp of the same The comfort of the godly The comfort is first for that Zorobabel himselfe against whom these enemies of God did set themselues Esdr 3. and 4. shall see this selfe same thing with his eyes For before him shall these mountaines bee brought into a plaine and Zorobabel himselfe shall lay the last stone vpon this Temple Which thing was a testimonie or witnes of the singular mercie of God toward Zorobabel because that it doth not alwaies so fal out that those which begin the work of God doe finish the same albeit that the worke of God and restoring of his church be finished at the length Secondly God doth comfort the whole people of that age and time For they shal with a great shouting and gladnes prayse God for the finishing of the Temple and shall crie The grace the grace of God that is to say it is the meere or only and great benefit of God toward vs that wee see these things So then the Iewes at that time shall most readily and earnestly giue thankes vnto God and the same Iewes which shall see these things to be done and fulfilled shall attribute this whole benefite vnto his only goodnes as the true cause thereof Vers 8. Moreouer the word of the Lord came vnto me saying A
this Ephah and why and drinke the drâgges 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 coâfirmation 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
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 secoÌd 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 ãâã 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 âoth 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 fâct and reason of the same ver 12. hereafter and so forth In the fâct these things are to bee obseruââ 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
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 foundatâân 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 âârmed 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 âo 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 ââânsell 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
of things in the Iewes owne countrey Vers 2. For they had sent vnto the house of God Sharezer and Regem-melech and their men to pray before the Lord. The reason why the Prophet hath a new inspiration and word from God THis is the rendring of a reason why God gaue vnto the Prophet a new instinct or inspiration and word by occasion of the historie or thing done For the whole people enquired the will of God touching a new question And God would not denie the desires of those that were his and therefore he answereth by the Prophet For the people delt well and in very good order who in their hard case and doubt doe aske of God in his ministers This their example therefore is of vs to be followed So 2. King cap. 1. ver 6. Ahaziah King of Samaria is greatly reproued of God by the ministerie of the Prophet Elijah because he sent to Baal-zebub to knowe whether he should recouer of his hurt which he had taken by a fall through a windowe and sought not by God his Prophets to vnderstand the will of the Lord in this matter Wherefore Deut. 18. ver 15. Moses giueth the people of Israel this comfort that after his decease God will not leaue them staylesse and helples nor vncertaine and doubtful whither to goe for to be resolued and taught in the will of the Lord for sayth he the Lord thy God will raise vp vnto thee a Prophet like vnto me from among you euen of thy brethreÌ vnto him ye shall hearken And therefore in the Psalm 74. ver 9. wheÌ as the Church for a time in the wrath of God is depriued of this benefite and the ordinary course of the Prophets and ministerie ceased by whom they might bee instructed and enquire of the will of the Lord they complaine of this want and crye out vnto God and say We see not our signes there is not one Prophet more nor any with vs that knoweth how long 3 Partes of this verse But in this verse of our Prophet there are three things to be noted First the good order of the Church for the people yea that all of them asketh and desireth to knowe some thing of the priests yet doe they not this tumultuously 1 The good order of the church nor by the confused or disordered multitude but out of their whole bodie they appoynt certain and send them in the name of the rest vnto the Priests Secondly 2 Who are to be demaunded touching the will of the lord who are to be asked and demaunded concerning the will of God namely the ministers of the Church either ordinary as the priests or extraordinary if there be any as in times past were the Prophets And therefore it is sayd Malach. 2. ver 7. The Priests lips should preserue knowledge and they should seeke the law at his mouth for he is the messenger of the Lord of hostes So then the people asketh not Zorobabel though he were a godly man or other politike Magistrates of matters appertaining vnto conscience but the ministers of the Church The third thing is how 3 After what maner we must come vnto God or after what maner wee must come vnto God to wit by prayer and supplication For after this sort ought both the ministers of the Church themselues and others also to come vnto God who seeke after the will of God and the true interpretation of his word Vers 3. And to speake vnto the Priests which were in the house of the Lord of hostes and to the Prophets saying Should I weepe in the fifth moneth and separate my selfe as I haue done these so many yeares The question of the people THe declaring of the question request of the whole people returned froÌ the captiuitie Whether now also they ought to fast to huÌble theÌselues as they did before when their estate was most afflicted or troublous And that here they speake of such a certaine fast as at that time was vsuall and accustomable among the Iewes although it were extraordinarie appeareth both by the answere of God ver 5. the which was agreeable vnto the question of the people and also by the very words of the question it selfe the which by the adioynts things accompanying it doe describe a fast namely when as it is sayd Shall I weepe and separate my selfe the which two things those doe which are in sorowe and heauines Now a true fast is ioyned with sorowe and heauines of minde as the same is notably set out Ioel 2. ver 15.16.17 in these words Blowe the trumpet in Zion sanctifie a fast call a solemne assemblie Gather the people sanctifie the congregation gather the Elders assemble the children and those that sucke the breasts let the bridegrome goe forth of his chamber and the bride out of her bride chamber Let the priests the ministers of the Lord weepe betweene the porch and the altar and let them say Spare thy people O Lord and giue not thine heritage into reproch that the heathen should rule ouer them Wherefore should they say among the people where is their God See more hereof Isai 58. Two things to be noted in this question Wherefore in this question two things are contained First a description of the fast Secondly the kinde of the fast The fast is described or set forth by the name of mourning affliction or humbling of themselues 1. The description of the fast that thereby may be vnderstood that the cause of this question is iust For it was vnfit and vnseemly that in so ioyfull a time wherein the temple was peaceably and quietly builded they should weepe 2. The kind or time of this fast and be in sorowe Moreouer the kinde or time of the fast maketh also for the vnderstanding of the cause of this question For the people doth not aske of other fasts appoynted in the law of God and such as were set and ordinarie fasts but of this only to wit an extraordinarie fast the which was yearely kept in the fift moneth because that in the same moneth the Temple was destroyed by the Chaldeans as appeareth 2. King cap. 25. ver 8.9 in these words And in the fift moneth and 7. day of the moneth which was the 19. yeare of King Nebuchadnezzar King of Babel came Nebuzar-adan chief steward seruant of the King of Babel to IerusaleÌ burnt the house of the Lord and the Kings house all the houses of Ierusalem al the great houses burnt he with fire So Ier. 52.12 the same thing is recorded almost in the very self same words Wherefore the Temple being now restored or builded again the cause of mourning ceased and therefore the effect also which was fasting and mourning ought to cease in like maner Vers 4. Then came the word of the Lord of hostes vnto me saying A twofold answere vnto the former questioÌ THe answer of the Prophet vnto the
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 chaââcelour and Shimshai the scribe and their companions Dinaie and Apharsathcaie Tarpelaie Apharsaie Aroheuaie Bablaie Shushaâcaâ Dehane Elmaie and the rest of the people And such as he recitââ cap. 5. ver 6. Tatnai captaine beyond the riuer and Shether-boâââ 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 Tyâians But by Damascus shall Camath or Hamath also the head ââtie of Syria 2. An obiection and answer for Tyrus which was called Coele and the which also was afâââward 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
should turne vnto her So then it is taught that it shall come to passe that of the very Philistims themselues most worthie of punishment and destruction The wonderful conuersion of the Philistims described by the effectes The Ekronites shall haue as honorable a place in the Church of God as Araunah the Iebusite sometime had in the middest of Ierusalem who was honorablie accounted of by Dauid himselfe 2. Sam. 24. ve 18 and so following some remnants notwithstanding shall remaine the which shal come vnto God but yet of the onely fauour and endles mercie of God And the comfort is so much the greater vnto them both namely the Iewes that is the Church of God and the Philistims for that their most true and wonderfull and most manifest conuersion is described by the effectes For the remnants of them shall not onely bee consecrated vnto God but also among the Iewes themselues and the godly the Philistines shall be leaders of the way and guides vnto others vnto godlines in so much that the Ekronites who of al the rest of the Philistims in times past had lest traffick or familiaritie and acquaintance with the Iewes shall come to dwell afterwards in the middest of Israel and of the church as the Iebusites in the middest of Ierusalem 2. Sam. 24. so that they shall bee the beginning to worship God godly and holilie in the Church of God it selfe Vers 8. And I will campe about mine house against the armie against him that passeth by and against him that returneth and no oppressor shall come vpon them any more for now haue I seene with mine eyes Another comfort of the Church from the inward saftie peace of the same THe former comfort of the church was taken from the increase of the same because of the comming of strangers vnto it yea and that of those who before were most deadly enemies vnto it But this comfort now is from the inward saftie and quiet of the church Two partes of this verse the which she should hereafter inioye But this verse hath two things to wit first a description of this securitie or safetie of the church 1. A description of the saftie of the Church and secondly the cause of the same And first of all the description sheweth the defence the which the church shall haue at home to wit God himselfe pitching his tentes for his church as appeareth Psalm 34. For God promiseth that hee will watch for his temple against all sortes of enemies Psalm 121. and 124. that we should not thinke our saftie to come from our owne strength Secondly he sheweth the driuing away of forraine enemies so that there shall bee no hoast of enemies that shall set vpon the church Finallie that there shall be no violence or oppression in the people themselues one against another or wringing and vexing by those that shall rule ouer them But these things are especially to be vnderstood of the spirituall kingdome of Christ The cause of this so great a benefite 2. The cause of the same is the onely mercie of GOD toward his church who both seeth the afflictions thereof with his eyes Exod. 3. and also of his goodnes and bountie taketh pittie and compassion on her Psalm 68. ver 16. where the Psalmist faith that God deliteth to dwell in mount Zion that is in his church yea and that the Lord will dwell in it for euer And ver 21.22 he sheweth how that God will both destroy her enemies and also saue and deliuer her from all daungers in these words Surely God will wound the head of his enemies and the hairie pate of him that walketh in his sinnes The Lord hath said J will bring my people againe from Bashan I will bring them againe from the depthes of the Sea And therefore in consideration of this anger of God towards his enemies and loue and mercie toward his church hee cryeth out by way of admiration in the end of the Psalme O God thou art terrible out of thine holy places the God of Israel is he that giueth strength and power vnto the people praised be God Vers 9. Reioyce great lie O daughter Zion shout for ioye O daughter Ierusalem behold thy King commeth vnto thee he is iust and saued himselfe poore and riding vpon an asse and vpon a colt the fole of an asse A confirmation of the former comfort of the church conteining A Confirmation of the former comfort of the church taken from an encouragement of her or from an outward signe and token for when God doth encourage and allure vs hee doth confirme his promises vnto vs the reason whereof is addded As for the encouragement or exhorting of the Iewes An exhortation or stirring of her vp to ioy and reioycing it is vnto exceeding great and notable ioye and the which also God will haue to be most manifest or openlie knowne and not to be hidden and couered the which is signified by these wordes reioyce greatlie For the Church is commanded to crie out or to shoute with the voyce for a publike testimonie or witnes of her ioye But these wordes Daughter Zion and daughter Ierusalem are put for the whole people for to moue and stirre vp affection but the ioye of may dens is more acceptable and pleasant and therefore they are rather stirred vp and exhorted to reioyce then men Moreouer by the selfe same wordes the whole citie is allured vnto the same ioye of minde of the which citie there are two partes to wit Sion the which was the tower it selfe of the citie and the place where the Temple was builded and Ierusalem that is the other part of the citie 2 The cause of this ioy The cause of this so great ioye and gladnes is also most iust and euident to wit the manifest comming of her King that is to say her defendor and protector For the presence of Kings is a most safe defence vnto their people and cause of ioye if so be they be the true fathers of their people as the King is the which is described or set foorth in this place Such a king was Dauid vnto his people and so great a care had hee for their welfare and defence against their enemies and so great loue did they beare to him againe acknowledging their saftie to stand in his saftie and therefore will they not suffer him to goe forth with them vnto battell âut make answer vnto him offering so to doe as it is 2. Sam. 18. ver 3. Thou shalt not goe forth for if we flee away they will not regard vs neither will they passe for vs though halfe of vs were slaine but thou art now worth ten thousand of vs therefore now is it better that thou succour vs out of the citie And therefore Psalm 118. they signifie their exceeding great ioye the which they had conceiued for that God had placed him King in the stead of Saul ver 26. saying This is
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
and he doth acknowledge his Church to be the filling vp or the fulnes of his body Eph. 4. And as Paul writeth 1. Coloss ver 18.19 He is the head of the bodie of the Church he is the beginning and first borne of the dead that in all things he might haue the preeminence For it pleased the father that in him should all fulnes dwell The cause of the imparting of the benefits of Christ with vs. Bedam Berithick for the bloud of thy couenant Now the cause of this communicating or imparting of his benefites with vs is added to wit the couenant of the Church with God or Christ that is the fauour of God and his adoption of her And therefore in this place I doe expound the letter Beth for thy couenant And the Prophet in this place rehearsing the couenant according vnto the fashion and maner of that time that is of the ceremonies of the lawe addeth bloud because that the couenant of God with the Church and coÌtrariwise of the Church with God was not made and established but by bloud and bloudie sacrifices So the writer vnto the Hebrewes witnesseth cap. 9. ver 20. that wheÌ Moses sprinkled the booke and the people with bloud he sayd This is the bloud of the Testament which God hath appoynted vnto you So is it also in Exod. cap. 24. ver 8. Then Moses tooke the bloud and sprinkled it on the people and sayd Behold the bloud of the couenant which the Lord hath made with you concerning all these things Further the effect of this rule of Christ kingdome of the church was now euidently shewed and declared alreadie namely the deliuerance of them was made alreadie indeed who did before lye miserablie in Babylon as in a most drie pit and in a graue for here is an allusion or resemblance vnto the storie of Ioseph who by his brethren was put into a drie pit Gen. 37. ver 24. and languished were held their captiues whom Christ by that might and according vnto that power which he hath ouer al nations loosed out of those bands and bad them and made them to be free So doth he daily loose vs from the bands of finne and of Satan Vers 12. Turne ye to the strong hold ye prisoners of hope euen to day doe I declare that I will render the double vnto thee An exhortatioÌ vnto the Iewes and in their person vnto the Church of God AN exhortation that the Iewes might vnderstand how certaine things are promised vnto them So then God commandeth that now henceforth withall their mind they wayte for hearken after those promises of God made vnto Ierusalem that is vnto his Church and that they haue their eyes turned and fastened therevpon and consequently that they come vnto the same citie The word hope which is here added in the word Turne ye sheweth that in this place is not spoken of the returning and drawing backe of the feet only but also of the hope and expectation or looking for of the fulfilling of the promises of God and consequently of our conuersion hope heedfulnes of mind vnto them that we should not faint or quaile being ouerwhelmed with the euils the which fall out vnto vs in the meane season But here are three things to be considered First who are exhorted Secondly 1 Who are exhorted whereunto they are exhorted Thirdly what is here promised by God or by the prophet vnto those that are exhorted 2. Whereunto they are exhorted They that are exhorted are prisoners of hope that is the godly which were afflicted or punished most miserablie and most hardlie as namely who are most like vnto those which are bound and shut vp in a most filthie prison but yet hoping neuerthelesse in the promises of GOD 3. What is promised vnto those that are exhorted and giuing heede or hearkening after them according vnto that saying of Iob Albeit that he kill me yet will I notwithstanding trust in him cap. 13. ver 15. They are exhorted vnto the citie Ierusalem it selfe that they should flee thither as vnto a most strong tower or hold And why Ierusalem is called an hold the reason is for that as it is in the Psalm 49. God doth keepe fortifie and defend it Psal 122. and 125. ver 2. because that he is fauourable and louing toward it It is therefore called a hold because it is strongly enuironed round about with mouÌtaines as appeareth by the Psalme last quoted where the Prophet sayth As the moutaines are about Ierusalem so is the Lord about his people from henceforth and for euer So farre forth therefore both the Church now and also Ierusalem in times past is a most sure and safe place vnto vs as it hath the promises of God and as we haue regard vnto the same Therefore they are exhorted not onely to goe into this tower but also that they turne their mindes vnto the promises of God made vnto it Thirdly exceeding great gifts are promised vnto the Iewes exhorted and consequently vnto the Church of God namely not only those which they had and felt before but the double of them that is all things farre more plentifullie Which promise was fulfilled in Christ and through Christ by reason of the gifts which Christ the Messias giuen vnto vs hath giuen and daily giueth vnto his Church Vers 13. For Iudah haue I bent as a bowe for me Ephraims hand haue I filled and I haue raised vp thy sonnes O Zion against thy sonnes O Grecia and haue made thee as a Gyants sword Why the Iewes should flee vnto Ierusalem A Garnishing or staying in the further laying out of the former matter the which also containeth the rendring of a reason namely why the Iewes should flee vnto Ierusalem to wit because there should bee most grieuous warres betweene them and the Grecian Kings the which ruled in those countries and in the countries neere thereunto that is betweene the Iewes and the successors of Alexander the great in the East Empire yet shall the Iewes haue the vpper hand in those warres God fighting for them This is the summe and substance the which is layd forth by an amplification in this place Two parts of this verse to lay open vnto vs the more cleerely the glorie and grace or fauour of God And first of all this verse containeth a cause of the seeking vnto that hold of Ierusalem 1. A cause of seeking to Ierusalem and then secondly a promise of victorie The cause therefore were those hard and long warres betweene the whole nation of the Iewes and the successors of Alexander in the East 2. A promise of victorie or the Kings of Syria The which thing to be true the issue or falling out of the matter and the historie of the Machabees doth witnesse and also Daniel cap. 11. Wherfore by these words Iudah Ephraim Sion the whole nation of the Iewes is signified as vnder the name of the
sonnes of Grecia the successors of the Macedonian Grecian Empire first established by Alexander the great But the victorie is by GOD promised vnto the Iewes because that God himselfe will strengthen them and raise them vp in those warres and direct their bow and their weapons in the battell Psal 144. will minister or giue them strength to fight withall and will furnish them with courage and stoutnes of minde Finally because they shall be vnto God against those his enemies as it were swords in the hands of Gyants and most valiant men by whom their enemies are foorthwith destroyed and ouercome Which thing the warres of Iudas Macchabeus against the Captaines of Antiochus doe proue to haue been most true Obiection Neither may it be obiected if the Iewes shall haue the vpper hand why then must they flee vnto Ierusalem Answer Answer For that this selfe same victorie hath therfore fallen out on their side because that they fought for Ierusalem and the citie beloued of God that is the Church of God and would haue the same to be safe preserued vnto God where they might worship him according vnto the diuine and written word of God Vers 14. And the Lord shall be seene ouer them and his arrow shall goe forth as the lightning and the Lord God shall blow the trumpet and shall come forth with the whirlewinds of the South What the figure Hypotyposis is see Amos cap. 8. ver 12. THe figure Hypotyposis the which both confirmeth the former promise of victorie and also sheweth that the whole praise and glorie of the sayd victorie is due and to bee giuen vnto God onely because that he properly shall ouercome and not the armie of the Iewes that fight So then in this place there is represented as it were vnto the view or sight God shall doe al the parts of a warriour in this fight for the Iewes the state or behauiour of God in the armie of the Iewes and the fight set forth by diuers most notable similitudes where also all the parts of the fight are briefly rehearsed and attributed vnto God First of all of a Captaine because he shall bee seene in that set battaile of the fighting Iewes 1 A Captaine as a Captaine is wont for to be He shall doe the part of a Souldier because that he shall fight with his arrowes against the enemies of the Iewes 2. A Souldier And those his arrowes shall bee so swift and fearfull as is the lightning from heauen at the which men doe feare and tremble Further he shall also execute the office of a Trumpeter and watch man 3. A Trumpeter for he shall blow the Trumpet that the Iewes be not ouertaken as it were at vnwares by their enemies Last of all he shall doe the office of a Centurion or Leader of the band 4. A Centurion or leader of the band for he shall march before them in the battell but accompanied not with men but with wirlewindes of the South such as are wont to arise from Theman that is from the South quarter Abacuc The meaning is that Theodosius in his warres was euery way prosperous in so much that both winde and wether did as it were conspire and agree to sârue him as well as his Souldiars 3. and the same very strong and boysterous with the which he shall forthwith throw downe his enemies Like vnto this is that which is written of the victorie of Theodosius the Great O nimium dilecte deo tibi militat aether Et coniurati veniunt ad classica venti Which may thus be englished O high and deare belou'd of God For thee the skie doth fight And coniur'd windes doe becke and bowe Vnto thy warlike might These things fell out oftentimes in the warres of the Machabees as appeareth by their historie Vers 15. The Lord of hostes shall defend them and they shall deuoure them and subdue them with sling stones and they shall drinke and make a noyse as thorow wine and they shall be filled like bowles and as the hornes of the altar A confirmation of the former narration two wayes A Confirmation of the former narration or discourse both from the cause and also from the effect From the cause because God will defend those that are his and therefore he will fight for them And thus doth Dauid describe God fighting for his people Psal 68. ver 22.23 24. in these wordes 1. From the cause The Lord hath said I will bring my people againe from Bashan J will bring them againe from the depthes of the sea that thy foote may be dipped in blood and the tongue of thy dogges in the blood of the enemies euen in it They haue seene O God thy goings the goings of my God and my King which art in the Sanctuarie 2. From the effect The effect is the great ioye and gladnes the which the conquerours themselues shall inioy as Dauid also sheweth the like in the Church of God for the which Psalm 68. ver 4. he willeth them to sing and reioyce when he saith Sing vnto God and sing prayses vnto his name exalt him that rideth vpon the heauens in his name Iah and reioyce before him And this effect of their ioy and gladnes is described or set forth partlie by things following it and partlie by the similitude of things the which then were done in the Temple of God and in their sacrifices The things that follow it are publike feastes the which then the conquerours themselues shall make and keepe and that with a great noyse and sturre as vsuallie is done both in a great assemblies of people and also of them that in battaile get the vpper hand who haue ouer throwne and subdued their enemies which were fearefull vnto them before such as then in the campe of the Grecians was the first band of those that did cast stones with slings and of the Darters and those which are called Agrarij as Arianus in libr. de expeditione Alexandri Magni speaketh and teacheth These therefore after that the Iewes haue ouercome and consequently haue vanquished the whole host of their enemies they shall make feastes The similitudes taken from the sacrifices are thus They shall be filled with gladnes most largely as with wine Wherefore like as in the sacrifices the holy cuppes abound with wine and the corner of the altar where the blood of the sacrifices is wont to be powred out floweth with blood so shall the people of God abound with ioy and gladnes when they haue ouercome their enemies And therefore God shall fight for them Vers 16. And the Lord their God shall deliuer them in that day as the flocke of his people for they shall bee as the stones of the crowne lifted vp vpon his land The conclusion conteining the cause and effect of their deliuerance THe conclusion whose both cause and also notable of effect or consequent is here described or set forth
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
this help of God shall be wonderfull For the citie it selfe of Ierusalem the mother or head citie of the nation the which alone all these people and armies did most chiefelie assault shall stand and endure yea and that in saftie and also in her place Confer this place with these Psalmes 83 48.68 Vers 7. The Lord also shall preserue the tentes of Iudah * as afore time therefore the glorie of the house of Dauid shall not boast Or First of all nor the glorie of the inhabitants of Ierusalem against Iudah The third amplification of the benefite of God THe third amplification taken from the state of the people the which before these things come to passe shall bee most miserable and consequently the sauing and restoring thereof shal be past all hope at that time But God doth in such sort amplifie his benefite both because men are vnthankefull and doe ouerpasse his grace and fauour either with blinded eyes or else doe not esteeme it as is meete and also because that this deliuerance of the people was the wonderfull work of God the which ought to profit and to be set forth to containe or keepe them and their posteritie in the feare of God but it was forgotten of them by and by Now this desolation and destruction the which was among that people at that time at the which God did deliuer them is briefelie described or set forth vnder the worde Tent. For Tentes are the vncertaine and for a very short time dwellings of men scattered and wandring vp and downe For the whole land of Iewrie otherwise being a countrie most florishing was after this miserable sort wasted and spoyled by the Antiochi Two partes of this verse And this verse containeth two things The one the order of the thing done For God shall deale after this maner first 1. The maner of the dooing of the thing he shall deliuer those Iewes the which shall dwell in the fieldes and without the cities or at least wise without Ierusalem Then afterward hee shall deliuer the citie it selfe And this doth altogether and fullie agree with the falling out of the matter lib. 1. Machab. The second thing is a conclusion arising from this falling out of the matter 2. These victories ascribed vnto God and not vnto men by the which appeareth that these victories are attributed vnto God and not vnto men Furthermore a certaine wonderfull and strange thing shall fall out to wit that the deliuerance of the people shall not be brought to passe by them of Ierusalem for those that dwel in the fieldes and villages as it was wont to be done before as namely when as the chiefe help of the countrie is from the cities and this citie was the head of the whole nation but contrariwise the countrie and scattered people shall deliuer the citie So then at that time that is in those victories neither shall the house of Dauid and the Princes of the Iewes the which were then yet remaining of that familie nor the citie Ierusalem it selfe the which was the head citie and the bewtie and ornament of the whole land glorie or boast against or aboue that Iuda dwelling in tentes and miserablie torne in sunder and scattered before Vers 8. In that day shall the Lord defend the inhabitants of Ierusalem and he that is feeble among them in that day shall be as Dauid and the house of Dauid shall be as Gods house and as the Angel of the Lord before them After the people of the countrie the Citizens of Ierusalem it selfe also shall be deliuered IN the second place the Lord also shall deliuer the citizens of Ierusalem themselues in the which was his Temple and hee shall defend them and take them out of the hands of their enemies The which doubtles came so to passe But God doth here promise two things First that hee will defend the Iewes as if he should set himselfe as it were a shield against the enemies of his Church 1. The Lord will defend them and against their dartes Secondly he promiseth vnto them wonderfull strength and the same also most euident by degrees 2. Their strength shall be wonderfull He that shall then be feeble in that citie shall notwithstanding be stoute and strong as some times was Dauid that most valiant and warlike man who confesseth God his power in induing his with extraordinarie strength and knowledge in fight Psal 18. ver 34 35 saying 1. The feeble shal be strong like Dauid Hee teacheth mine handes to fight so that a bowe of brasse is broken with mine armes Thou hast also giuen mee the shield of thy saluation and thy right hand hath stayed me and thy louing kindnes hath caused me to increase So 2. Sam. ver 8. Hushaâ exceedingly commendeth the strength of Dauid his skil and policie in warre vnto his rebellious sonne Absalom to disswade him from his purpose Thou knowest said Hushai thy father and his men that they be strong men and are chafed in minde as a beare robbed of her whelpes in the field also thy father is a valiant warrier and will not lodge with the people So cap. 18. ver 3. doe the people also set forth his valour and prowesse in these wordes Thou shalt not goe forth for if we flee away they will not regarde vs neither will they passe for vs though halfe of vs were slaine but thou art now worth ten thousand of vs therefore now it is better that thou succour vs out of the citie Moreouer 2. He that is of the kings blood shall be as an Angell he that of Dauid shall be of the blood royall as namely who ought to be the guide and captaine of the rest he shall bee as an Angell yea and as that Angell which went before them in the desert and led them that is a most strong Angell of God Exod. 32. ver 34. Vers 9. And in that day will I seeke to destroy all the nations that come against Ierusalem A confirmation of the former promise A Confirmation of the former promise by way of matching together of contraries For like as before God promised that he would defend Ierusalem that is his Church so in this place on the contrarie he threatneth and that most plainely that hee will destroy the enemies thereof Three things to be noted And here are three things to be noted First the most earnest diligence of God in searching out and ouerthrowing the enemies of his Church For he saith 1. The diligence of God in searching out the enemies of his Church I will seeke them out from euery where round about and that diligentlie For this is the force and signification of the word Bakasch The second whom he will seeke out namely all which shall come against Ierusalem that is to say all the enemies of his Church such as were they 2. Whom he shal seeke out who in the time of the Machabees
first after the Temple was purged by the Machabees vntill the destruction of Ierusalem In all the which time the Iewes were so constant or stedfast in remouing of Idols from themselues and from the Temple of God that they often skirmished with the Romanes about that matter Ioseph lib. 1.2 3. de Bello Iudaico neither are they sayd or read since that time especially in Iudea to haue been Idolators as they were before vnder the Antiochi and before also vnder the Kings of Iudah and Israel Secondly this selfe same thing hath much more been fulfilled after the preaching of the Gospell and is now at this day also fulfilled in the true Church of God out of the which Idols were afterward cast by the Christian Emperours themselues and now also are remoued and alwayes haue been refused by the Christians This therefore is one part of the second benefit in this place comprehended and contained 2. The false teachers loosing their authoritie in the Church The second part is the false teachers loosing of their authoritie in the Church nay moreouer their correction and chastising as is shewed in the verses following Here therefore God promiseth that he will remoue the false Teachers whom he calleth Prophets to wit in a generall signification taking this word and not for those which truely doe foretell things to come but for those which professe or take vpon themselues to bee the interpreters and expounders of the law and word of God but falsely Further God also promiseth that he will remoue their Father and Spirit to wit the vncleane Spirit And by the name of the vncleane Spirit is the diuell signified as where it is sayd Matth. 12. ver 43. Now when the vncleane spirit is gone out of a man he walketh throughout drie places seeking rest and findeth none Likewise Mark. 1. ver 26. And the vncleane spirit tare him and cried with a lowd voyce and came out of him â For the diuell is the author of all error and lying as Christ Iohn 8. ver 44. witnesseth that he is a lyar and the father thereof as he is also the author of that corruption which is brought into the true and heauenly doctrine the which is signified Reuelat. 16. ver 13. by the vncleane spirits like frogges comming out of the mouth of the dragon and out of the mouth of the beast and out of the mouth of the false Prophet Now God sheweth that he will earnestly and diligently ouerthrow all that same false interpretation and doctrine of the false Prophets when as he promiseth that the author thereof also shall be remoued out of the Church of God And this was fulfilled especiallie by Christ himselfe who confuted or ouerthrew the false doctrine of the Scribes and Pharises Matth. 5. Secondly by his Apostles through the preaching of the Gospell and now by the true Pastors of the Church of God out of the word of God Vers 3. And when any shall yet prophesie his father and his mother that begat him shall say vnto him Thou shalt not liue for thou speakest lyes in the name of the Lord and his father and his mother that begat him shall thrust him through when he prophesieth A Confirmation of the former promise of the rooting out of false doctrine the which is taken from the euent issue A confirmation of the former promise of the rooting cut of false doctrine or falling out of the matter For the false teachers shall be in such hatred that they shall not so much as be priuatly borne with of their friends or at their hands remaine vnpunished much lesse publikely or openly And here are three things taught First who shall punish false Prophets yea euen priuatly to wit their very parents which begat them the which is in this sentence twise repeated very effectuallie and not only their father but also their mother 1. Who shall priuatly punish the false Prophets whose affection towards her children is wont to bee most tender but at that time the loue of godlines and the desire and liking of true faith shall ouercome and get the vpper hand in them And so was it commanded concerning such as should entice vnto idolatrie were they neuer so neere of kinne Deut. 13. ver 9. Thou shalt euen kill him saith God in that place thine hand shall be first vpon him to put him to death then the hands of all the people And that which here is set downe in precept seemeth by Moses to bee testified of the children of Leui that it was performed in action when they drew their swords at the commandement of God and slew euery man his brother in the reuenge of the great idolatrie which was committed in worshipping of the golden Calfe whereunto he alludeth Deut. 33. ver 9. saying Who sayd vnto his father and vnto his mother I haue not seene him neither knewe he his brethren nor knewe his owne children meaning that he slew all without partialitie for they obserued thy word and kept thy couenant For wee ought to loue GOD more then our owne children For Christ sayth Matth. 10. ver 37. He that loueth father or mother more then me is not worthie of me And he that loueth sonne or daughter more then me is not worthie of me And out of this place is easily gathered if he ought to doe this who is as it were a Magistrate but only in his owne familie or houshold how much more ought he to punish the said false Shepheards who is a Magistrate in the Common wealth that is vnto whom a greater care and charge of reuenging the glorie and doctrine of God is coÌmitted by God himself The second thing is what punishmeÌt shall be appoynted for them 2. What punishment they shall haue namely death and destruction For so I thinke these wordes to bee expounded Thou shalt not liue Shall thrust him through Not that all false doctrine and the teacher therof is to be put to death notwithstanding for one doth more hurt and is obstinate or stiffe necked in his opinions then another in the Church of God but for that if the case so stand or fault be such that the sonne be to be punished with death by his father or by his mother for his stiffe standing in his error the parents will not spare that their sonne themselues there shall be in them so great a zeale of maintaining of the trueth The third thing is for what cause the Prophets both are to bee iudged false 3. For what cause the Prophets are to be iudged false Prophets and also to be punished and also to bee punished to wit for that they haue taught a lye that in the name of the Lord as if they were true Prophets So then their fault and sacrilege or robberie appeareth to be two-fold and both of them committed against God to wit for that they corrupt or falsifie his trueth for this is a lye and doe falsely boast that they are sent
of God that is that they are lawfully called Yet neuerthelesse doth not this excuse those from punishment who when as they doe not take vpon them the name of a Shepheard in the Church yet do they notwithstanding sowe and spread abroad lyes and errors For it is all one when as a man doth teach falshood and heresie whether he giue himselfe out to be called or doe not giue himselfe out so to be For euen in this that he teacheth he doth professe himselfe to be a shepheard or a Prophet and will haue himselfe to be beleeued to bee sent of God Vers 4. And in that day shall the Prophets be ashamed euery one of his vision when he hath prophesied neither shall they weare a rough garment to deceiue The false teachers shall acknowledge their faults A Staying in the further laying open of the former matter where there is declared another euent or issue and effect of the sayd promise to wit that those selfe same parties who in times past and before did take vpon them to be Shepheards but falsely shall freely acknowledge their fault and leaue off from the charge of teaching which they haue taken vpon them So then first of all the false Prophets themselues shall be ashamed of those their lyes when as they haue tolde them so great doubtles shall the light of the trueth bee and so great in the Church of God shall be the hatred of all men against heresies and lyes These things were fulfilled When these things were fulfilled like as were those also which are contained in the former verse first among the Iewes themselues the light of the word of God or of the lawe being restored vnto them together with publike libertie to teach and professe the same vnder the Machabees Secondly they were also fulfilled when as Christ so many times made the Scribes and Pharises ashamed teaching false thinges and lastly by the Apostles through the preaching of the Gospell For many which before were Pharises became Christ his Disciples and ceased and left off to be false teachers This prophesie fulfilled in our time But in our time this notablie hath had his accomplishment when as the Gospel hath been restored vnto the world because that infinit numbers haue both called backe and condemned their false doctrine and also haue giuen ouer that their office of teaching So theÌ the false teachers themselues shall be ashamed of their errors Secondly they shall abstaine from teaching and condemne the estate of their former life The which thing is described or set forth by the Metaphor taken from a speciall kind of apparell What the figure Metaphora is see Amos cap. 4. ver 12. but common notwithstanding the which they did weare which would seeme to be the Prophets of God and professed this kind of life And this kinde of apparell is called rough or hairie because it was made of haire or such like course matter such as was the garment or mantell of Elias 2. King cap. 1. ver 8. and the apparell of Iohn the Baptist Matth. 3. ver 4. who is there sayd to haue had his garment of Camels haire Vers 5. But he shall say I am no Prophet I am an husbandman for man taught me to be an heardman from my youth vp The abiuring of their error and change of their state of life THe abiuring or forswearing of their error is described and the change of their life the which is an effect of their former repentance and detesting of their error Their abiuring is contained in these words I am no Prophet the change of their life I am an husbandman and was so trained vp from my youth So then they shall rather take paines with their owne hands for their liuing then bee fed as before like idle and fat bellies by lying so great shall their loue be of the trueth and hatred of lying Vers 6. And one shall say vnto him What are these wounds in thine hands Then he shall answer Thus was I wounded in the house of my friends They shall acknowledge that they haue been punished for their false doctrine AN amplification For he amplifieth this loue of the trueth the which then shall be in the very same men who were false Prophets before namely for that they shall not bee ashamed freely to confesse and acknowledge that they haue iustly been punished receiued wounds at the hands of their friends for those their lyes Further they shall call them friends by whom they haue bin strooken and corrected for their corrupting or falsifying of the word of God that thereby we may vnderstand how great and how earnest loue there is of preseruing the trueth in the true Church of GOD. Hereby appeareth how great a worke of God it is to call backe a false teacher vnto the acknowledging of the trueth and how excellent a gift of God it is towards him whom God doth so change that of a wolfe he maketh him a sheepe The which notwithstanding Isai cap. 11. hath foretold should come to passe in the preaching of the Gospell These things are daily seene to fall out among vs through the grace of God Vers 7. Arise O sword vpon my shepheard and vpon the man that is my fellowe sayth the Lord of hostes smite the shepheard and the sheepe shall bee scattered and I will turne mine hand vpon the little ones The murthering of the true teachers and their punishment which so vse them THE second part of this chapter in the which are declared the meere or only fallings out of things and yet such as are ordinary in the world And the same are two to wit the murthering of the good Shepheards of the Church the which is done of the world the great affliction or punishment of the world for the same in the which neuerthelesse God doth alwayes preserue some Church Concerning the first Christ teacheth his Disciples Matth. 10. ver 17. that for the truths sake they shall deliuer theÌ vp to the Councels and shall scourge them in their Synagogues And Iohn 16. ver 2. sheweth that the time shall come that whosoeuer killeth them will thinke that he doth God seruice And touching the second he likewise affirmeth that in the world that thus dealeth with the seruants of God nation shall rise against nation and realme against realme and there shall be pestilence famine and earthquakes in diuerse places Matth. 24. ver 7 It is therefore a wonder that these things fal out in al ages and that the world repenteth not and in the times following becommeth not more wise through the examples of the former age It is a wonder also that these things could come to passe among the Iewes which did boast that they were the people of God especially being in this place by God so fatherly and diligently warned before of the destruction and affliction or punishment of their nation for the same cause Now touching the first euent or falling out of
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 theÌ 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 preseruatioÌ 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 vpoÌ 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 theÌ 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
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 whoÌ 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 nuÌber 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.
God and the witnessing of their worship and reuerence to Godward And hereunto serueth the exhortation of Paul 1. Cor. 10. ver 31. Whether yee eate or drinke or whatsoeuer yee doe doe all to the glorie of God And that which hee hath 1. Tim 4. ver 4. That euery creature of God is good and nothing ought to be refused if it be receiued with thankes giuing And finallie hereunto appertaineth that which Iude saith in his epistle ver 23. Hating euen the garment which is defiled with the touching of the flesh so great holines and godlines doubtles shall there then be of the Church both outward and inward I omit or let passe in this place to speake of the fond interpretation of Theod. vpon this place lib 1. Hist cap. 18. Namely that this prophesie was then fulfilled when as Constantinus Magnus caused the bittes of his horse and an helmet to be made for himselfe of the nayles of the Crosse of Christ Ruff. lib. 1. Histor cap. 8. Socrat. 1. cap. 1. affirmeth the same And this shall bee the effect of the Gentiles in things priuat and such as otherwise are profane or serue for common vses But in publike matters and also in matters Ecclesiasticall or appertaining vnto the Church that is in things dedicated vnto GOD there shall be no lesse testimonie or witnes of their godlines and of the effectuall working of the Spirit of God 2. The things of smallest holines among the Gentiles conuerted shall be as holy as the holiest things in the Temple of Salomon He therefore in this place sheweth also the second effect to wit what shall bee the holines in things dedicated peculiarlie vnto GOD namely that the things which among the Gentiles conuerted shall haue the least degree of holines shall notwithstanding bee as holy as those things which in the Temple of Solomon had the highest degree of holines or the next vnto the highest And this doth the Prophet declare by a similitude taken from the ceremonies and things well knowne of that time For the pottes wherein the flesh of the sacrifices was sodden in the house and Temple of God and these haue the least degree of holines in the Temple and are for the most part alwaies foule shall bee as holy among the Gentiles as the basons or bowles which are before the Altar to wit of Incense couering the Shewbread In a word this is the meaning of God the efficacie force and working of the holy Ghost shall be farre more plentifull through Christ in the Church of the Gospell gathered out of the Gentiles then it was of olde and in times past vnder the law Whereof it commeth to passe that Christ is called the mediator of a better or more excellent Testament Hebr. 8. ver 6. and Paul Ephe. 3. ver 5 sheweth first That the mysterie of God was not opened vnto the sonnes of men as it is now reueiled vnto his holy Apostles and Prophets by the Spirit And hereof it commeth also to passe that the graces of God are said to be by him more largely poured out and more liberallie giuen vnto men then vnder the olde Testament Acts. 2. Ioel. 2. And hereof also speaketh God by his Prophet Isai cap 44. ver 3. 4. saying I will powre water vpon the thirstie and floodes vpon the dry ground I will powre my Spirit vpon thy seed and my blessing vpon thy buddes and they shall growe as among the grasse and as the willowes by the riuers of waters Vers 21. Yea euery Pot in Ierusalem and Iudah shal be holy vnto the Lord of hostes and all they that sacrifice shall come and take of them and seethe therein and in that day there shall be no more the Canaanite in the house of the Lord of hostes Two other effectes ofh this grace of God TWo other effectes of the said grace of God toward his Church gathered together by the Gospell for this both promise and also the effectes of this promise do without all question appertaine vnto Christ 1. All the Pots in Iudah and Ierusalem shall be holy vnto God and vnto his kingdome The first the which in like manner is declared by a comparison of ceremonies and things at that time vsed to wit that al the Pottes the which shall be in Iudah and in Ierusalem shall be holy vnto God yea and that so holy that the flesh of the Sacrifices may as well be sod in them as in the Pots dedicated vnto the Temple For the Pots of all the godly shall be holy vnto God this therefore is the meaning the holinesse The meaning hereof the which is now seene and is peculiar in things dedicated vnto the Temple of God the same shall then be in all the houses of the godly and in their furniture and vessell for al things which are in the familie of the holy are themselues also holy Wherefore God shall then euery where be worshipped so holily as he is now in his Temple Iohn 4. And so Paul willeth 1. Tim. 2. ver 8 That men pray euery where lifting vp pure hands vnto God He shall as godly be worshipped of euery faithfull person in his owne house as he was of olde and in times past in his house and Temple by the Iewes And this is one effect of that same grace of God the which by Christ shal be bestowed vpon his Church the which also dooth shew her full deliuerance that shall be from the ceremonies of the Law when as the same holinesse of the Temple shall be spread ouer all places this freedome from the ceremonies of the Law Paul witnesseth that the Galathians were called vnto Galat. 5. ver 13. and biddeth them take heed That they vse not this libertie as an occasion vnto the flesh but that they serue one an other by loue The second effect is 2. There shall be no Canaanite in the house of the Lord. There shall no Canaanite be any more or any vngodly person in the House of the Lord that is in the church This promise pertaineth to the state of the Church which shall be in heauen onely for so long as here vpon earth there shall be a Church of God it shall alwaies haue the euil mixed among the good that we should not in vaine after the maner of the Donatistes Circumcellians and Anabaptistes Heretikes seeke a Church altogether pure and free from spots and faultes in this earth For Christ Mat. 13. ver 28 and so forth by the parable of the tares sowen among the good corne teacheth that in this life the bad shall alwaies be mingled among the good Wherefore the word Canaanite in this place is not vsed for a Merchant but for an vngodly man What the sigure Metalepsis is see Oseas cap. 4. ver 18. by the figure Metalepsis the person for the qualitie of the person such as the Canaanites are euery where in the holy Scripture said to haue beene So then these things do shew what
Now this first verse is a promise of this new state of the church which should be renued and restored The renuing of the Church and the destruction of the wicked the which because it could not be those wicked and vngodly ones remaining in the Church whome he had described before he teacheth that their most grieuous and last destruction and ouerthrow should by and by be taking a similitude from a most hotte burning fire and such as should most easilie deuour them as light stubble The which thing although some doe expound of the last destruction of Ierusalem the which fel out in the end after Christ his ascension or going vp into heauen I rather expound it of those miseries the which the Iewes suffered after the dayes of Malachias vntill the comming of Christ vnder the Grecian Kings of Syria and Egypt Vers 2. But vnto you that feare my name shall the Sunne of righteousnes arise and health shall be vnder his winges and ye shall go forth and grow vp as fat calues The happines of the godly HE sheweth by the contrarie how happy and full shall be the good successe and estate of the godly and the faithfull whom in this place he calleth those that feare God that it might be the more ioyful vnto them That it shall be full he teacheth by the cause for that the Church shall then haue and see the Messias in whome there is full and perfect righteousnes and the remedie and medicine for all our sinnes and miseries and that with the cleare and euident and hence foorth no more darkened and light of knowledge And the Church shall see it in the Gospell in heart imbrace it Vers 3. And ye shall tread downe the wicked for they shall be dust vnder the soles of your feete in that day that I shall doo this saith the Lord of hostes An amplification of the former benefit AN amplification of the former benefit of God taken from the most full victorie which the godly in the end shall haue ouer the wicked because that the godly in the end shal at the full haue rule ouer the wicked neither shall the godly be any more afraid of them And this do I vnderstand of the full and last happinesse and resurrection or rysing againe of the godly Psalm 149. Vers 4. Remember the law of Moses my seruant which I commanded vnto him in Horeb for all Israell with the Statutes and Iudgmentes A double admonition A Profitable admonition consisting of two partes the first conteined in this verse the secoÌd expressed in the verse folowing The first wherein the godly are taught namely that vntil such time as these things come to passe 1. That they must continue in the law of God giuen by Moses they must perseuere or continue and serue God both in the morall and also the ceremoniall and political or Iudicial law of God giuen vnto them by Moses and that the must not by any meanes turne from the same vnto the inuentions and heathenish ordinances of men Vers 5. Behold I will send you Elijah the Prophet before the comming of the great and fearefull day of the Lord. 2. Of the time and notes that the former benefite is giuen them of God THe second admonition concerning the time and the notes and markes by the which the godly shall vnderstand know the former benefit to be giuen by God And this shall then bee when as Iohn the Baptist shall be sent the which shall begin that same wonderfull restoring and renuing of the Church So doth Christ himselfe expound this place of Iohn the Baptist Mat. 11. ver 13.14 in these wordes saying All the Prophets and the Law Prophesied vnto Iohn And if ye will receiue it this is Elias which was to come The like is Mark 1. Vers 6. And he shall turne the heart of the fathers to the children and the heart of the children to their fathers least I come and smite the earth with cursing A commendation and approbation of the office of Iohn the Baptist A Commendation and an approbation or allowance both of the person and also of the office of Iohn the Baptist together with a description or setting foorth of his office And here withall also doth the Euangelist Marke begin his historie of the Gospell cap. 1. ver 1.2 after this maner The beginning of the Gospell of Iesus Christ the Sonne of God As it is written in the Prophets Behold I send my messenger before thy face which shall prepare thy way before thee And with this place of Malachias fully agreeth the place of Luke cap. 1. ver 17. where the Angel Gabriel sayth vnto Zacharias concerning Iohn the Baptist He shall go before him to wit before Christ in the spirit and power of Elias to turne the hearts of the fathers to the children and the disobedient to the wisedome of the iust men to make readie a people prepared for the Lord. Praise be vnto God FJNIS The table A Declaration of the covenant with the house of Aaron 1123 Abakuk his life 79 Abdias 60 Abstaining from evill the first part of Repentance 256 AfflictioÌs are wont to put vs in mind of God 449 a difference betweene the AfflictioÌs of the godly the vngodly 700 Aggeus 63. his life death 80 AegyptiaÌs become ChristiaÌs 1111 Amasias his counsell to Amos. 305 his subtiltie 304 Ammon his destruction 833 the Ammonites crueltie 215 Amos accused of conspiracie 302 might not prophecie in Bethel 304. the second of the Canonicall prophets 203. more ancient then Oseas and Isaias 54. succeeded Ionas ibid. Amos his calling described 306. his preaching 204. his life death 75. to whom he is sent at what time he prophesied 205 Anarchy is the cause of all wickednesse 490 the difference betweene an Angell and a Prophet 3 Angels attend vpon Christ 928 Anger pursueth the authors therof 583 Anna 63 Antichrist and his prophets false prophets 11 Apollo the devill of Delphos 11 Aeromancie 10 Astrologie 10 Azarias 51 the punishment of Azotus 1020 B BAlaam 36. a notable soothsayer 658 Balthasar 738 Baptisme what it is 1082 the destruction of Basan 1048 what is meant by the oakes of Basan ibid. Benefites entice men to wickednes 435 Gods Benefites are to be accepted wheÌ they are offred vnto vs. 953 Beasts punished for men 785. 1107 why Bethel is called Bethaven 397 Broccard a peevish prophet living in Holland 394. conferred withall about his writings 31. refuted 30 C CAptivitie is a hard thing 730 the destruction of Caelosyria 1047 the vision of the Candlesticke and meaning thereof 951 the Chaldeans power and crueltie 2872 Chasas signifyeth a lye 590 Christ the foundation of all rhe promises of god towards his church 641. the foundation of the Apostles and Prophets 12. a Prophet of the new Testament 42. the redeemer of the Church 90 Christ his dominion rule 1025 his description 1054. his glorie threefold 982. his care
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 ãâã 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 âestoring 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 frienâây 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 châse 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
being instructed by the word of God doe allow of that head follow and embrace him forsaking all others they are sayd to set ouer themselues an head the which notwithstanding God gaue and set ouer them 3. They shal come vp out of those countries into the which they haue been scattered The third thing is They shall goe vp captiues out of those countries into the which they were dispersed or scattered before that they may bee ioyned together into one bodie Therefore least this scattering of them into other places might seeme to be a let that these Israelites being carried away should not come vnto Christ and that the Church should not be so copious or plentiful and many in number as is promised they themselues are sayd that they shall then come vp out of those countries where they were before held captiues For they shall be scattered abroad because that the day of Izreel that is in the which this kingdome shall be afflicted or punished shall be horrible and fearefull and shall vtterly scatter this people into diuers countries as appeareth 2. King cap 15. ver 29. and cap. 17. ver 6. where the seuerall places are named from whence they were caâried by the Assyrians In the first place it is recorded thus In the dayes of Pekah king of âsrael came Tiglath Pileser king of Asshur and tooke Iion and Abel Beth-maachah and Ianoah and Kedesh and Hazor and Gilead and Gâlilah and all the land of Naphtali and carrâed them away to Asshur In the second place the words are these In the ninth yeare of Hoshea the king of Asshur tooke Samariâ and carried Israel away into Asshur and put them in Halah and iâ Habor by the riuer of Goshan and in the cities of the Medes But all this captiuitie and scattering notwithstanding they among them which are the elect of God shall afterwards be gathered together by God that they perish not CAP. 2. Vers 1. Say vnto your brethren Ammi and vnto your sisters Ruchamah A confirmatioÌ of the former promise of Gâd froÌ that whiâh should follow of the same A Confirmation of the former promise of GOD from the consequent or that which should follow nanâely from the name by the which those Israelites are commanded to be called vnto whom God promised mercie and fauour in the chapter before going For God doth not commaund any thing to be done in vaine or giueth any name vnto any thing or commandeth any name to be giuen without the true effect to insue of the same Wherefore when as God expresly commandeth them to be called beloued he doth no doubt by this name confirme that his mercie towards them And as concerning this verse it containeth two things The one the name by the which they were to bee called afterward 1. The name whereby the Israelites shouâd be called The other those by whom these Israelites shall be thus named The name is both my people and also hauing obtained mercie The which two are euidently opposed or set against the two former names by the which before the most miserable estate of this people by reason of their sinnes was described in the chapter before going vers 8.9 Wherefore the condition and estate of this people shall be cleane otherwise when as the Lord shall begin through Christ and the preaching of the Gospell to be mercifull and fauourable vnto theÌ as vnto othââ nations also as Paul in like manner doth expound it Roââââhere ver 25. he translateth these words hauing obtained mericie Hegapemenen that is to say Beloued the which is all one 2. By whom the Israelites ââall thus be called As for the other poynt by whom they shall be thus called first he commaundeth these Israelites that is to say men by reason of their sinnes before forsaken of him iustly to bee so called by their brethren and sisters that is by the Iewes whom God before cap. 1. ver 7. promised that he would saue and keepe for his people 1. By the Iewââ euen at such time as the Israelites are abandoned and put away and secondly by all the true faithfull 2. By aâl the faithâuââ that both the Israelites may vnderstand also the otâer peoples the which were left by God in their wayes that they shall afterwards be truely gathered together in the Church of God that they shall be shoâed and ioyned in fellowship vnto the true faithfull and that companie whom God hath alwaies taken for his especiall people and inheritance Therefore the true faithfull are commaunded to acknowledge those whom God calleth for their brethren and sisters for the sonnes of the liuing God for the people of God and such as haue obtained mercie and not to despise them in regard of themselues because they come and are called after them So in the chapter before going ver 10. they are called God his people and the sonnes of the liuing God And Ephe. 2. ver 12.13 Paul sheweth that They which sometimes were without Christ and were aliants from the common wealth of Israel and were strangers from the couenants of promise and had no hope were without God in the world were now in Christ Iesus being a farre off before made neere by the bloud of Christ And cap. 4. ver 4. he telleth them that There is one bodie and one spirit euen as they were called in ââe hope of their vocation And Rom. 9. ver 25.26 he confirmeth the former titles that the conuerted Gentiles should be called by with the testimonies of the places of Oseas cap. 1. ver 10. And cap. 2. ver 23. hereafter following This then doubtles is a singular comfort and a most true fulfilling of the former promise of God Vers 2. Pleade with your mother pleade with her for she is not ãâã wife neither am I her husband but let her take away her fornications out of her sight and her adulteries from between her breasts An admonitioÌ fer the godlie AN admonition whereby the true Israelites are taught what is their duetie when as they heare these promises of God to wit that they reproue others of their people that are obstinate and stubborne for their idolatrie that they call them back vnto repentance and finally foretell them of the most heauie iudgement of God against them if they hereafter abstaine not from their receiued idolatrie and the rest of their sinnes And this admonition hath God set downe both to shewe that his good will towards them which are saued out of this whole people which are most corrupt is altogether free without any their deseruing and also to make those stubborne Israelites excuseles in as much as being admonished both by God himselfe and also by their brethren that is men most deare vnto them yet they repented not and turned vnto him which kind of offward and vntoward dealing Christ complaineth of against the Iewes of his time who could not any way bee withdrawn from their sinnes neither by gentle nor yet by
that they shall long after God and seeke his word I will allure them sayth hee After the same sorte God speaketh before Amos 8. ver 12. of their longing and seeking after the word of God So Dauid Psal 42. ver 2. expresseth his longing after GOD saying My soule thirsteth for God euen for the liuing God When shall I come and appeare before the presence of God And agayne Psalm 84. ver 2. My soule longeth yea and faynteth for the courts of the Lorde for mine heart and my flesh reioyce in the liuing God Secondly he shal speak vnto that remnant with a sounding voice in the outward ministery by his Prophets and Apostles and their lawful successours Thirdly God speaketh those things which shall be vnto them most holesome wished for ioyfull and pleasant and well liking to theyr hearts to wit he shall speake of their saluation of their peace with God of the forgiuenes of their sinnes All which thinges are most ioyfull newes and indeede the Gospel of Christ So Psal 85. ver 2 and 10. Dauid saith Thou hast forgiuen the iniquitie of thy people and couered all their sinnes Mercie and trueth shall meete righteousnesse and peace shall kisse one another And so is the Psal 126. full of most sweet ioyes that the godly after their returne from the captiuitie shal be filled withall The fourth thing here to be noted 4. WheÌ this great mercy shall bee shewed vnto them is the time after the which this so great mercie of God shall happen vnto them namely after that God hath afflicted or punished this nation of Israell and that after such a sort that as at the first they wandred in the most waste desart of Sinai when as they were deliuered out of Egypt so when as they shall be brought againe euen vnto the same condition and estate and shall be driuen againe into an horrible desart because of their long captiuitie in the mountains of Media for thither were they dispersed as appeareth 2. King 17. These things then were not to come to passe forth with and by and by but then at last after the long exile and captiuity of this people among strange and sauage nations and countries And these things shall then especially come to passe when as God shall haue pittie on Israel and that whole people shall be saued and by fayth shall receiue Christ as Paul teacheth that it shall come to passe Rom. 11. ver 26. where he writeth And so all Israel shall be saued as it is written The deliuerer shall come out of Sion and shall turne away the vngodlines from Iaacob Yet notwithstanding these things did in parte fall out as often as God in any age before that same generall calling did by the preaching of the Gospel conuert or turne any of them vnto him or else by the preaching of his Prophets brought them vnto his true worship as vnder King Ezechias Vers 15. And I will giue her her vineyards from thence and the valley of Achor for the doore of hope and she shall sing there as in the dayes of her youth and as in the day when she came vp out of the land of Egypt A making more plaine of the matter AN explanation or making of the matter more playne for God doth seuerally and particularly set downe what the promise of the restoring of the Church in the remnant of this people doth containe and how great benefites it doth comprehend that accordingly as it is meet 1. God promiseth them earthly blessings it may of vs most especially be accounted of And first God promiseth earthly benefites For godlines sayth Paul hath promises not only of the life to come but also of this brittle fleeting and present life 1. Tim. 4. ver 8. But these benefites by the figure Synecdoche are comprehended vnder the name of vineyards because that among other nourishments of the life of man a chiefe place reckoning is of wine What Synecdoche is see Amos cap. 5 ver 21 wherewith the strength of our body is verie greatly sustayned like as the goodnes of God is greatly by the Prophet coÌmended for the benefit of the same Psal 22. 104. Yet that the rest are here comprehended appeareth by the verses 21. and 22. hereafter following Furthermore 2. He promiseth them most pleÌtifully by an argument from comparison God promiseth these benefites most aboundant that is great store and plenty of them For looke after what manner and how great he gaue those benefites when as at the first hee brought them into the promised land so great also afterwards will he bestow them on them Therefore they shall reioyce as in the day of their youth c. Lastly he wil giue them most vnlooked for and so shall these benefites be the more welcome vnto them 3. He promiseth them most valooked for like as when at the first in the valley of Achor God gaue vnto them the sight and vse of that holy and most fruitful land For that valley was as it were the beginning of those benefits first entrance into that hope whereby they saw and knew indeede that they should in short time enioy possesse those good giftes of God For Hiericho was destroyed and there they gathered together both in that citie and in that valley an infinite masse of gold and siluer lof 6. vers 19. where Ioshuah willeth that it shuld be consecrated vnto the Lord saying But all siluer and golde and vessels of brasse and yron shal be consecrate vnto the Lord and shall come into the Lords treasurie Vers 16. And at that day sayth the Lord thou shalt call me Ishi and shalt cal me no more Baali Another kinde of benefites ANother kinde of benefites the which then also GOD will bestow vpon his that is Spiritual benefites the which being sundry and manifolde there is but one sort of them in this place reckoned vp to wit the mutuall mariage of GOD and them For this marriage is betweene God and all the godly 2. Corinth 11. And Christ Mat. 9. ver 15. compareth himselfe vnto a bridgroome and his disciples vnto the bride where he sayth Can the children of the marriage chamber mourne as long as the bridegroome is with them So Cant. 4. ver 8. Christ calleth the Church his spouse as also in many other places of that most holy sweete and excellent song saying Come with me from Lebanon my spouse God so hateth Idolatry that he wil not haue his people vse so much as a name that hath been superstiticusly abused euen with me from Lebanon and looke from the top of Amanah c. For our soules are the spouses of Christ And this shal appeare by the wordes the which the Church shal vse For she shal cal that same true God and Ichouah her husband and not any longer her Baal or by the name of Baal albeit that name doe oftentimes signifie an husband also But lest there should any
so great plentie certainlie shall there then be of all fruites both drie and also moist And this is also a blessing which God promiseth to blesse the obedient vnto his voyce with all Deut. 30. ver 9. for thus speaketh Moyses in that place And the Lord thy God will make thee plenteous in euery worke of thine hand in thy fruite of thy bodie and in the fruite of thy cattell and in the fruite of the land for thy welth for the Lord will turne againe and reioyce ouer thee to doe thee good as he reioysed ouer thy fathers See Deut. 28. more at large to this purpose Vers 25 And I will render you the yeares which the grashopper hath eaten the canker worme and the caterpiller and the palmer worme my great host which I sent among you The second amplifiction of the former blessing by comparing the plentie now with with the scarcitie before THe second amplification of the former earthlie blessing by comparing the extraordinarie famin and barrennes described before cap. 1 with the plentie and store which now is promised For this store plentie shal restore whatsoeuer that barrennes shal haue taken away Compare this verse with the first Chapter before ver 4.6.7 Wherefore this plentie shall be so much the more ioyfull and great because it shall leaue no signe nor senfie of the former miserie On the contrarie Gen. 41. there is a barrennes foretold of seuen yeares to come the which should deuoure the plentie of the seuen yeares which went before that we may know and vnderstand that both plentie and scarsitie of all things are of and from God Vers 26. So ye shall eate and be satisfied and prayse the name of the Lord your God that hath delt maruailouslie with you and my people shall neuer be ashamed The third amplification taken from the vse which God giueth of these benefites THe third amplification taken from the vse of so great benefits the which God will adioyne and graunt vnto them For both earthlie giftes are the gift of God and also the abilitie and power to vse them This may appeare by the contrarie when God giueth giftes and not power to vse them of the which Solomon complaineth Eccles 6. ver 1.2 There is an euill which I saw vnder the Sunne and it is much among men A man to whom God hath giuen riches and treasures and honor and he wanteth nothing for his soule of all that it desireth but God giueth him not power to eate thereof but a straunge man shall eate it vp this is vanitie and this is an euill sicknesse The contrarie blessing God promiseth vnto his Church Isay 62. ver 8.9 The Lord hath sworne by his right hand and by his strong arme surelie I will no more giue thy corne to be meate for thine enimies and surelie the sonnes of the straungers shall not drinke thy wine for the which thou hast laboured but they that haue gathered it shall eate it and prayse the Lord and the gatherers thereof shall drinke it in the courtes of my Sanctuarie So then I say not onelie all power and abilitie to vse and inioye the blessings of God is the gift of God but also such power as is here in this place described Thus the lewes shall eate the fruites of the earth and shall be satisfied or filled with them and they shall not be hunger staruen as they were before Further the scope or end of the vse of these giftes of God is added The end of the vse of all God his gifts toward vs. that men in so great plentie and store of things the which is a thing which easelie coÌmeth to passe should not forget God or that they should not abuse or mispend the giftes of God or attribute the cause of them vnto any other to whom they should stand beholding for them then onelie vnto the grace of God For commonlie men doe attribute the cause of them either vnto the diligence and painefulnes of the husbandmen or of them selues or vnto the disposition of the Starres and the temperature of the heauen and of the aire or vnto the fatnes of the doung laide vpon the ground For after this manner doe profane men or wordlinges vse to speake The scope then or end both of this so great plentie of the giftes of God and of the vse of them which is of God graunted vnto vs is that we should blesse the name of God therefore giue him thanks with our whole heart and confesse and acknowledge him to be in deed our father So Paul 1. Tim. 4. v. 3. teacheth that all the creatures of God are good ought not to be refused but are to be receiued with thanks giuing of them whih beleeue and know the trueth Lastlie the Prophet teacheth that out of the same plentie they are to gather a testimonie or witnes of the grace and fauour of God towards them For it should be so great that all men should then easelie perceiue and know that God did in deed miraculously giue and bestow the same Vers 27. Ye shall also know that I am in the middest of Israell and that I am the Lord your God and none other and my people shall neuer be a shamed The fourth amplification of this blessing THe fourth amplification of the saide earthly blessing by the most holie and reuerend signification thereof For the same shal plainlie shew and witnes vnto the Iewes the singular fauour of God towardes them that is towardes his Church Therefore he sayth by this blessing ye shall know that God is louing vnto you and beareth you good will And this is a great comfort when as those earthlie blessings are in such sort giuen vnto vs of God that they may plainlie appeare to be signes and tokens of his loue towardes vs otherwise by this kinde of things it can hardlie be iudged or discerned betweene the loue and hatred of God also between the good or the elect and betweene the euill or Reprobate For as it is in Mat. cap. 5. ver 45. God maketh his Sunne to arise on the euill and the good and sendeth raine on the iust and the vniust And Solomon Eccles 9. ver 1. teacheth that the iust and the wise and their workes are in the hand of God and no man knoweth either loue or hatred of all that is before them Three effects of God his fauour towardes his Church But this peculiar or espcial fauour of God toward his Church is described by three effects of the same to wit that God will be in the middest of them Now God is saide to be in the middest of them whom he defendeth from all miuries or wrongs 1. He will be in the middest of it and gouerneth by his spirit and ârameth them vnto his obedience Secondlie that the true God yea and that he alone shall then be acknowledged of the Church to be their God And this is then done both when as all idolatrie