in other ages was not opened tiles conuerted vnto Christ and that here also is taken away difference of vncircumcision and of circumcision because without all doubt he speaketh of the Kingdome of Christ where there is now no such difference For as Paul witnesseth Galat. 6. ver 15. In Christ Iesus neither circumcision auaileth any thing nor vncircumcision but a new creature Vers 30. And I will shew wonders in the heauens and in the earth blood and fire and pillars of smoke A continuing of the comfort of the godly by setting downe an historie of such things as should fall out euen vnto the end of the world It was very requisite that the Church should be instructed in the state of the world to come A Continuing of the comfort by the order and historie of things to come the which is in this place briefely made vntill the last day of the Lord commeth And there is shewed what the Church of God and euery one of the godly ought to doe in the meane season vpon what foundation to rest and where to seeke their deliuerance and saluation to the end that this historie should not rather trouble them then comfort them Wherefore this verse with that which followeth containeth but most briefely what shall bee the state of this world after those giftes giuen vnto men by God For in as much as the Church must needes haue her being in this world she was also to be put in minde of the state of this world which was to come that she should not therefore be dismayed when as there should be and were to come so many and great alterations and changes of thinges so fearefull miseries ouethrowings of kingdomes ciuill warres of nations within themselues And this place is plainely expounded by Christ Mat. 24. ver 6. when as he sheweth his disciples also what should bee the state and condition of the world before the end thereof saying Ye shall heare of warres and rumors of warres see that ye be not troubled for all these things must come to passe but the end is not yet For nation shall rise against nation and realme against realme and there shall be pectilence and famin and earthquakes in diuers places And ver 29. And immediatlie after the tribulations of those dayes shall the Sunne be darkened and the Moone shall not giue her light and the Starres shall fall from Heauen and the powers of heauen shall be shaken So Zach. 14. ver 13. But in that day a great tumult of the Lord shal be among them and euery one shall take the hand of his neighbour and his hand shall rise vp against the hand of his neighbour See further concerning these matters Reuelat. cap. 6. cap. 7. c. Briefelie in this place of Ioel there is Mâ—taphoricallie described an historie of things to come after Chrâ—â—â— his being shewed vnto the world the which is horrible and fearefull I confesse yet most iust because of the Gospell of Christ despised and refused by the world and also because of the persecuting of the same with sundrie persecutions by the Kings of this world Further this whole description is Metaphorical What the figure Metaphora is see Amos cap. 4. ver 12. by the recitall of those things the which are wont to make men most afrayd that the iudgements of God may be vnderstood to bee the greater agaynst the world for as much as the world persecuteth or despiseth Christ Therefore there shall be feare in euery place whither so euer men doe turne their eyes either in heauen or in earth For so doth the world deserue when as it casteth aside the trueth of God Then also the outward sight and as it were the face of things the which shall then be done and seene shall appeare most fearfull dreadfull and afraying all men For it shall be such as if men euery where in all places did behold and see bloud fire and darknes set and cast before their eyes And by this kind of speaking no man doubteth soule discomfitures cruell plagues and wonders that is signes and tokens altogether fearefull and testifying or witnessing the wrath and anger of God to be signified and vnderstood Vers 31. The Sunne shall be turned into darknes and the Moone into bloud before the great and terrible day of the Lord come The miserie of those daies amplified in regard AN amplification of the said miserie taken both from the persons themselues the which shall then be afflicted or troubled punished and also from the length of time The persons which shall be afflicted are in this place no doubt signified that they shall be of great place and authoritie 1. Of the persons afflicted For the Prophet noteth them vnder the name of the Sunne the Moone as Gen. 37. ver 9. by the Sunne and the Moone and the eleuen Starres in the dreame of Ioseph were vnderstood his father and mother and eleuen brethren Therfore like as the Sunne and the Moone are in comparison of the other Starres in heauen so are these great personages in respect of other men on the land and earth who notwithstanding shall themselues also be most hardly afflicted Thus perished and ran to ruine the Romane Empire for despising the name of God and persecuting the Gospell of Christ Thus also at this day doe most flourishing kingdomes and Kings and Common wealths perish for the same cause 2. Of the length and continuaÌ„ce of time The length of time also is added These things shall endure and continue in the world both before and also vntill that same greâ—â— and fearfull day of the Lord shall come that is that same last day of the world where Christ shall appeare in iudgement as Christ telleth his Disciples Matth. 24. ver 34. saying Verely I say vnto you thiâ— generation shall not passe till all these things be done For the Church of God hath oftentimes Halcyon dayes in this world that is rest and quiet for a season but neuer true and continuall peace no not for anie long time neither which thing is signified Apoc. 8. ver 1. when Iohn sayth that at the opening of the seuenth seale there was silence in heauen about halfe an houre And cap. 12. ver 1. by the vision of the woman clothed with the Sunne and the Moone vnder her feet c. And Micheas cap. 4. ver 4. hauing before spoken of the kingdome of Christ and felicitie of his Church sheweth that the same shall not bee without her rest and peace sometime when he sayth that they shall sit euery man vnder his vine and vnder his figge tree and none shall make them afrayd Vers 32. But whosoeuer shall call vpon the name of the Lord shall be saued for in mount Zion and in Ierusalem shall be deliuerance 〈◊〉 the Lord hath sayd and in the remnant whom the Lord shall call An adomonitioÌ„ for the godlie AN admonition For the Prophet admonisheth or warneth what is to bee
giueth and bestoweth vpon it not onely earthly blessings but much rather spirituall giftes and graces Vert. 19. Egypt shall be waste and Edom shal be a desolate wildernesse for the iniuries of the children of Iudah because they haue shed innocent blood in their land 2. Toward the enemies of the church NOw Ioel declareth those effects which shal be shewed against the disobedient and stubborne enemies of the Church to wit they shall vtterly be rooted out and perish For so much do these wordes signifie shal be waste and a desolate wildernesse And here vnder the name of Egypt and of the Idumeans are described not euery kinde of enemies whatsoeuer but most obstinate and cruell enemies For these two nations were alwayes most deadly enemies vnto the Iewes in a maner irreconcileable or such as could neuer be made friends with them yea and moreouer most cruell towards the same Iewes For as it is Psalm 137. ver 7. the Edomites at the taking of Ierusalem by the Babylonians stirre vp the enemies to vse all kinde of cruelty towardes both the poore Iewes and also against their citie for vengeance whereof they there maâ—e this prayer vnto God Remember the children of Edom O Lâ—â—â— in the day of Ierusalem which sayd rase it rase it to the foundation thereof And as for Egypt that is sayd to haue bin an iron fornace vnto the Iewes Therefore besides their obstinacy and stubbornnes of mind against God their cruelty also is here added For they the self-same do shead and haue shed the bloud of the godly yea and that their giltles bloud that is to say they haue cruelly murthered the godly deseruing no such thinge at their hand yea euen in the very land of the children of Israel that is in their owne natiue foile or country where they were borne That which increaseth the barbarousnes of the enemies of the Church Ver. 20. But Iudah shall dwell for euer and Ierusalem from generation to generation A second amplification of the fauour of God toward his Church A Second amplification of the same comfort or especiall fauour of God toward those that are his to wit taken from the continuance or rather the perpetuity or euerlastingnes of the same For this fauour of God shall not only be most singular and most healthfull vnto them but it shall be also perpetuall or euerlasting because it shall neuer be taken away from them The which thing doubtles is also true of the spirituall ioy of the godly in this world but in deede most true of that euerlasting life in the world to come For the godly shal feele and also do feele both these ioyes to be perpetuall vnto them Therefore like as the fauour of God is perpetuall toward his church so also shall the church it selfe be perpetuall not in this world I graunt but in the world to come or in heauen Indeed the church of God in this world is often inuisible or can not be seene but yet doth it not therefore cease to be a church But in heauen it shall not onely be a church but alwayes visible and alwayes blessed and florishing with God and the man Iesus Christ our Lord being her head Ver. 21. For I will clense their bloud that I haue not clensed and the Lord will dwell in Sion The third amplification by way of comparison and setting downe the cause of so great benefites of God toward his church A Third amplification with the setting downe of the cause of so great benefites of God toward those that are his The amplification is here made by way of comparing of thinges together For that the giftes of God afterward shall be greater more plentifull toward his church then they had bin before or in times of olde What the figure Synecdoche is see Amos cap 5. ver 21. That which is here by the figure Synecdoche expressed vnder one kinde of ceremonies in steed of the rest I will clense saith the Lord their bloud in her the which notwithstandding I did not clense in her Thus then the grace of God afterward shall be more excellent toward his church then it was before as namely the which shal take away al kinde of vncleanes yea euen that which he did not clense before But this is referred vnto the ceremonies of the law the which at that time were in vse among the people of the Iewes by the which euery bloud was not clensed For albeit the bloud of termes of beastes of murthers vnawares were clensed vnder the law by certaine rites and ceremonies yet was not the bloud which was willingly shed in the murther of men clensed by any ceremony Gen. 9. Therefore that which in the church of God vnder the law could not be washed away by the washinges and sacraments then ordained the same afterward shall wholly be washed away and clensed the grace of God beinge enlarged by the comming of Christ as the autor to the Hebr. writeth cap. 7. ver 19. saying The law made nothing perfect but the bringing in of a better hope made perfect whereby we drawe neere vnto God And cap. 9. ver 13.14 He sheweth the bloud of Christ to be of much more value aboue the sacrifices of the law to purge our consciences from dead workes to serue the liuing God A very profitable note And this here spoken is not referred vnto God as if that then vnder the lawe of a certaine weakenesse or want of power he were not able to purge or clense those thinges the which he saith that he will clense afterward neither yet doth it properly appertaine vnto the forgiuenes of sinnes the which euen at that time by God was performed vnto the godly For as vnto vs so likewise vnto those fathers euen before the comming of Christ God forgaue all their sinnes yet through him notwithstanding as he pardoneth all vnto vs for the self-same Christ 1. Ioh. 1. ver 9. Apocal. 13. ver 8. But this comparison pertaineth only vnto the sacraments of the fathers Whereunto this comparison pertaineth and our Sacraments and vnto the rites or ceremonies vnder which that benefit of God was then shewed vnto them and is nowe represented vnto vs. For vnto vs now through Baptisme and the Lordes supper the benefites of God and the forgiuenes of our sinnes yea euen all of them are more clearely and fully sealed then in the old time vnder the law The cause of these so great benefites of God toward his church Now the cause of this so great and enlarged a benefit of God toward vs is the dwelling and presence of God in his church And this dwelling is properly to be referred vnto Christ and vnto his incarnation or taking of flesh vpon him by the which hee dwelled among vs and liued visibly or to be seene in the middes of his church namely being God then manifest in the flesh as Iohn in his gospell speaketh hereof cap. 1. ver 14. saying The word
Godâ—â—on the children of disobedience Coloss chap. 3. ver 6. Moâ—â— therefore your members which are on earth fornication vnclâ—â—nesse the inordinate affection euill concupiscence and coueâ—â—â—â—nesse which is idolatrie For the which things sake the wrath of 〈◊〉 commeth on the children of disobedience Rom. chap. 1. ver 18 â—… the wrath of God is reuealed from heauen against all vngodlines 〈◊〉 vnrighteousnes of men which withhold the truth in vnrighteousâ—â—â—â— and ver 28. For as they regarded not to know God euen so God delâ—â—â—â—red them vp into a reprobate minde to doe those things which are 〈◊〉 conuenient Rom. 3. ver 29. God That he is God and Lord of all is he the God of the Iewes onely 〈◊〉 not of the Gentiles also Yes euen of the Gentiles also Psal 105. veâ—â—â— He is the Lord our God his iudgements are through all the earth … ph 5.23 For the husband is the wiues head euen as Christ is the hâ—â—â— of the Church That Christ is the Redeemer of his Church the same is the sauiour of his body Therfore oâ—â—â—â— Prophets also as Isaias and Ieremias haue prophesied agaiâ—â—â— the Gentiles Another cause of the sending of Ionas vnto Niniue But by this meanes moreouer and sending of 〈◊〉 Prophets vnto straungers and such as were vncircumcised Gâ—â— would reprooue the desperate stubbornnesse of the people 〈◊〉 Israel the which could not be mooued by so many his Propheâ—â— by so many threatnings when as the infidels or vnbeleeuers noâ—withstanding did by and by obey euen the voice of one Prophet yea and the same beeing Ninivites that is the might lordes of things and the most wealthy Monarkes or Emperours of the world and consequently most proud persons Mat. 12.41 The men of Ninive shall rise in iudgement with this generation condemne it for they repented at the preaching of Ionas and behold a greater then Jonas is here The like is Luc. 11.33 which sheweth both the speedy repentance of the Ninivites and that the same shall turne unto the condemnation of all others whome their example or greater then they can not move to doe the like In the third place is set downe the cause of this punishment and denuntiation or forewarning 3. Circumstance The cause of this punishmeÌ„t the which God would haue to be given unto the Ninivites And this same was most iust so that Ionas ought the more willingly to obey it that he might be a defender of the power of God contemned by the Ninivites wallowing yet in their sinnes Now this cause is not some light small offence of the Ninivites but most grievous olde Sinnes are then said to crie up into heaven when as they are notorious and exceeding grievous and in a maner past all hope of amendment stubborne disobedience against God so that their ungodlinesse and wicked life is said to have come up come up even unto heaven as Genes 18.20 21 Then the Lord said Because the crie of Sodom and Gomorrah is great and because their sinne is exceeding greevous I will go downe now and see whether they have done altogether according unto that crie which is come unto me and if not that I may know Vers 3. But Ionas rose vp to flee unto Tarshish from the presence of the Lord and went downe to Japho and he found a ship going to Tarshish so he paid the fare thereof and went downe into it that he might goe with them unto Tarshish from the presence of the Lord. Antithesis or the contrary unto that which God before commanded The rebellion of Jonas laid out and enlarged by all his circumstances For the rebellion of Ionas and the same advised and determined upon is opposed or set against the commandement and appointment of God the rebellion it selfe also the prophet layeth out and enlargeth by all the circumstances thereof that he may give full testimony or witnesse of his sinne And here let us learne by his example to give the glory unto God and to iustifie him and not our selves in his iudgements against us albeit the same be sharp So doth David Psalm 51. v. 4. when he saith Against thee against thee onely have I sinned and done evill in thy sight that thou mayest be iust when thou speakest and pure when thou iudgest And Psalm 32. v. 5 6. Then I acknowledged my sinne vnto thee neither hid I mine iniquitie for I thought I will confesse against my selfe my wickednesse unto the Lord and thou forgavest the punishment of my sinne Selah Therefore shall every one that is godly make his prayer in a time when thou mayest be found surely in the flood of great waters they shall not come neere him 1. Circumstance His change of place First then Ionas ariseth that is changeth the place in which he was before and removeth from thence as minding to withdrawe himselfe from the sight and presence of God himselfe such as is the foolish and carnall thought of men yet God is every where Psal 139.7 Whither shall I goe from thy spirite 〈◊〉 whither shall I flee from thy presence c. to the 13. verse But the place being changed where men haue seene God or the wraâ— of God they thinke that so they haue escaped his handes also as Cain did Gen. 4.16 Then Kain went out from the presence of 〈◊〉 Lord and dwelt in the land of Nod toward the East side of Eden 2. Circumstance He fleeth to Tharsus 2. circumstance He fleeth to Tharsus that is as some interprete it into a farre countrey which is called Cilicia But as I expound it to wards the sea and he came afterward unto Tarsis and to the Sea For here he generally taketh this worde Tarsâ—â— for the sea as it is also taken 2. Chron. cap. 9. vers 21. For thâ— Kings shippes vvent to Tharshish or to the sea vvith the servants of Huram every three yeere once came the shippes of Tâ—â—shish and brought golde and silver yvorie and apes and pecockes For the Hebrewes call every sea Tarsis of his skie-like or bleuish colour as the Greekes and the Latines call every Sea Pontus Ovid. All was Pontus or a sea and the sea vvanted shoare He fleeth unto the sea and minding to take shipping to loppeâ— because at that time that way they used to travell unto that cuâ—try that the Iewes would rather go and travell thither by sea thâ—â— by land by reason of the commoditie of sailing and the kingdomes of uncircumcised nations lying betweene if they should passe by land 3. Circumstance His advised setled â—urpose to slâ—e and so to breake the commandement of God 3. circumstance Hee him selfe declareth with what advise purpose of minde and stubbornnesse he despised the commandement of God and did refuse or flee his â—ppointment He commeth unto Ioppe a sea city of the which see Ios cap. 19. ver 46. Actes cap. 10. ver 5 6 there he hyreth a shippe he payeth the master of the
and said through Ninive by the counsell of the King and his nobles saying Let neither man nor beast bullocke nor sheepe taste any thing neither feed nor drinke water An amplificatioÌ„ of the former circumstance of the persons AN amplification of the same circumstance of the persons whereunto are also adioyned two other circumstances And the amplification of the persons repenting consisteth in this that the men of all ages sexe and kinde or condition as the Peeres and States of the Realme and also the common people fasted and cloathed them-selues with sackecloath They did therefore openly repent Concerning age the very children and infants also fasted concerning sexe the females the males yea the bridegromes and brides fasted And these are gathered by this word Man in this place taken generally But Ioellcap 2. ver 16. all these former are expressely commanded for to fast in these wordes Gather the people sanctifie the congregation gather the elders assemble the children and those that sucke the brestes let the bridegrome goe forth of his chamber and the bride out of her bride châ—mber Thus then all that same whole most great city was in sorow and full of most bitter heavinesse and therefore gaue forth testimony of her repentance Such a generall sorow doth the prophet Isai foreshew that the Moabites shoulde be in because of the great evils that were to come upon them cap. 15. ver 3. In their streetes saith the Prophet shall they bâ—â— girded vvith sackecloath on the toppes of their houses and in their streetes every one shall howle and come downe with weeping Read the whole chapter To be short not onely the men but also the cattell All the tame beasts of the Ninivites doe fast that is all the brute beasts that were tame and had their being with men fasted put on sackcloath and cloath of haire as the oxen the sheepe under which by the figure Synecdoth which is when the whole is put for the part or the part for the whole I doe comprehend the other kindes of tame beasts 〈◊〉 hennes dogges and the rest which doe live of foode given unto them by men and not of ravine But this latter point was extraordinarie in this publike repentance neither is it rashly of us to be followed but was used by them to shew the greatnesse of their sorrowe And thus much of the first circumstance of this publike repentance of the Ninivites 2. Circumstance of this repentance There followeth the second circumstance namely the meane whereby this repentance was proclaimed It was proclaimed by the publike commandement of the king and his whole counsel the which by a sergeant was openly cried and declared through out the whole citie of Ninive So those things which are publike ought to be done by the authoritie of the publike counsell The third circumstance is the forme and maner of this repentance 3. Circumstance and the same moste exquisite or perfect so farre footh as concerneth the outwarde signes for all these are commaunder to fast from all kind of meate not onely from delicate and dairtie meates sackcloath and cloth of haire are appointed for theâ—â—to weare and to be clothed withall so that both the men also the beasts themselves might be understood to be worthy of that anger of God that is of death Finally a strong crie unto God is commaunded with mourning and teares that by the earnest feeling of their miserie and guiltinesse before God all of them might repent and mourne For here is prescribed or appointed a religious fast and not a naturall or physicall fast Vers 8. But let man and beast put on sackcloath and cry mightily unto God yea let every man turne from his evill way from the wickednesse that is in their handes 4. Circumstance The end of this fast and repentance THE fourth circumstance the end of this fast repentance For they were commanded not only to use these outward things but also to cast away all their wicked living earnestly and to refourme and amend the same sincerely And this by the figure Synechdoc he which is when the whole is put for the part or the parte for the whole is comprehended under the name of wickednesse or violence because that this is commonly the first publike fruite of the uniust life of men namely violence or hurt the which is offered by vs unto our neighbours And therefore Paul saith 1. Thess 4.6 Let no man oppresse or defraud his brother in any matter for the Lorde is avenger of all such things This is then another part of repentance Here is nothing spoken of the true worship of God of the covenant and embracing the Messias no nor so much as of laying aside of their idolatrie doe these Ninivites take any care or thought but only of such knowen vices as doe turne to the hurt of men Ver. 9. VVho can tell if God will turne and repent and turne away from his fierce wrath that we perish not THis is a rendring of a reason of the former commandement comprehended in the kings decree concerning their fasting A reason of the former comman dement of God and also their putting upon them of sackcloath and ashes wherby both the people are encouraged unto repentance to wit upon hope to escape the wrath of God and also by the same is shewen what manner of feeling that same generall feeling is the which all men have which are not plaine Atheistes of the mercie and kindnesse of God towardes mankinde For all men by the remnants of the light of nature which is in them doe generally knowe that God is both iust and also mercifull that which his government of the worlde and expeperience it selfe doeth proove but yet all this notwithstanding they neither know the foundation nor yet the force both of this iustice and also mercy of God as namely being infidels the which neverthelesse the faithfull doe understand being taught both by the worde of God and also by the holy ghost We haue therefore seene before both in the marriners and also in the Ninivites themselves what manner of common knowledge there is in all men yea even in the infidels concerning the righteousnesse of God to wit that he is iust and a punisher of wickednes so also this is a common principle engraffed in the hearts of all men that God likewise is mercifull and loving But both these knowledges doe farre differ from that which the godly and the faith full haue concerning both these properties and vertues of God out of his word and by the feeling and swetnesse of a true faith For as high as the heaven is above the earth so great is Gods mercy toward them that feare him Psalm 103. vers 11. and Psalm 34. v. 8. the prophet willeth the faithfull who indeed only haue the true feeling hereof To taste and see how gratious the Lord in and addeth Blessed is the man that trusteth in him Feare the Lord ye
the blood of Abel the righteous vnto the blood of Zachaâ—â— as the sonne of Barachias whome ye slew betweene the Temple and the Altar And so likewise doth Steuen charge them Acts 7. ver 5â— saying Ye stifnecked and of vncircumcised hearts and eares ye has alwaies resisted the holy Ghost as your fathers did so do you Therefore if these repent not who are nowe called to repentance 〈◊〉 them vnderstand that they are most iustly punished by God whâ—â— as among them and of them hee hath alwayes beene despised and the patience of GOD in bearing with them hath beene incredible Three points of this verse This verse hath three things to bee obserued or noted First What God speaketh Secondly To whom he speaketh Thirdly after what maner he speaketh Concerning the first he sayth 1. What is spoken that God and his worship was vtterly contemned or despised of this people the which notwithstanding did name and boast themselues to be the alone and onely people of God This contempt doe these wordes signifie ye haue offered vnto mee neither sacrifice nor offerings For in these wordes hee comprehendeth all the parts of the worship of God both outward and also inward For in their heart and secretly men feare not to despise him whome openly and outwardly they doe contemne And hee increaseth this sinne by the circumstance of the place and of the time Of the place because they did this euen there where notwithstanding they were in safety and nourished by the onely mercy of God that is to say in the desart or wildernesse For there were they nourished both with Water and Manna which two were the dayly but yet extraordinary benefit of God notwithstanding towards them and also were defended from serpents and from their enemies by the only hand of God The circumstance of the time is for that by the space of whole fortie years they continued in this contempt as it is Psal 95. ver 10. the which place hath been set downe before in the beginning almost of the exposition of this verse 2. To whome it is spoken The second poynt to be noted here is whome God speaketh vnto namely the whole house of Israel So then GOD complayneth not of the vncircumcised or of those which had entred into no couenant or league with him but of that people who boasted themselues to be the inheritance of God yea of this whole people God complayneth For the greatest part of the people alwaies assented vnto those sinnes and not one or two onely of the people 3. The maner of speaking The third point is the phrase or maner of speaking the which God vseth And this is not only an Apostrophe or turning of speech whereby he directeth his talke vnto them expresly but it is also an earnest interrogation or asking of a question where by he pricketh nay pearceth their consciences albeit they were neuer so obstinate or stifnecked Vers 26. But you haue borne Siccuth your King and Chiun yâ—â— images and the starre of your gods which ye made to your selues An amplification of the former sinne AN amplification of the former sinne to wit that these men 〈◊〉 not content to haue despised the true God and his worship but also exercised and vsed afterwards all kinde of idolatrie wheâ—â— by they did the more prouoke God and shewed themselues 〈◊〉 euery one to be most manifest and obstinate or stubborne Idoâ—tors and despisers of God There is alike place Act. 7. vers 42.4 For there Steuen vseth against the Iewes the very selfe saâ—â— words in a maner reade the place But the sortes of idolatries â—e recited are not to be restrained vnto that time of fortie yeares â—â—ly in the which the Israelites liued in the wildernes but are toâ—â— extended vnto that whole space the which passed from the dâ—â—â— the people his comming out of Egypt vnto the time of Amos for that doth the Prophet briefely comprehend in this one verse 1. Sundrâ—e kindes of idolatrie of this people but especially three And this verse hath two partes The first containeth diuâ—â—â— kindes of idolatrie whereunto this people was giuen For the naâ—â— of Idolators is altogether set on madding and vnsatiable or notâ— be filled as which namelie can neuer make an end or measure 〈◊〉 number of her idolatries but inuenteth euerie day new foâ—â—â— But in this place there are reckoned vp three sortes 1. The worship of Moloch first the worship of Moloch the God of the Ammonites whom they worsâ—â—ped carrying certaine Temples or closets of his the which wereâ—sie to be borne froÌ„ place to place the which are here called the 〈◊〉 bernacles of Moloch So Act. 19. ver 24 there were Temples mâ—â— vnto Diana The wordes are A certainc man named Demetrâ—â—â— siluer smith which made siluer temples of Diana brought grâ—â—â— gaines vnto the craftes men c. These Temples the French-mâ—â— call Cha'sses that is to say cofers and boxes for bones and shâ—â—â— for images These Temples or shrines or cosers or such like wâ—â— carried either vpon mens shoulders or else hanged and put aboâ—â— their necks after the maner of Tablets as they vse at this day in â—â—pistrie 2. The worship of Châ—un The second kinde of idolatrie is the worship of Chiun 〈◊〉 is of another God of the Ammonites also fet from a towne of thâ— name nere vnto the Israelites the which afterwards was caâ—â— Renâ—pham This god had his images open and not cased vp inâ—â—fers or boxes like Moloch Therefore this was the second kindâ— and more manifest or open idolatrie and also more against the veâ—â— words of the law of God 3. The worship of the starres and host of heauen The third idolatrie was the worship of the starres and host of heauen against the which we haue Deut. 4. vers 19. where Moses hauing a little before shewed the Israelites that God when hee spake vnto them out of the midst of the fire in Horeb let them see no image of any creatures liuing or vnliuing among the rest he setteth downe this Least thou lift vp thine eyes vnto heauen and when thou seest the sunne and the moone and the starres with all the host of heauen shouldest be driuen to worship them and serue them which the Lord thy God hath distributed to all people vnder the whole heauen Their obstinate and stubborne continuing in all these idolatries The second part of this verse setteth out their obstinacie and the fault of this people stubbornely continuing in all these kindes of idolatrie These things you did saith the Prophet Therefore you cannot lay the blame vpon any others and so consequently you are vnexcusable Againe And yee haue made vnto you your Gods that is to say you haue made gods vnto your selues to worship to wit putting and thrusting me out of my place and as it were from my degree and standing You haue therefore showne your stubbornnes of minde in despising me whom when as you
worthely powred out vpon the world and vpon such chiefely For as Paul saith 3. Colos ver 6. For such things sake the wrath of God commeth on the children of disobedience And so doth Moses threaten the Israelites that for their disobedience they should perish like vnto other nations Deut. 8. ver 20. As the nations which the Lord destroyed before you so ye shall perish because yee would not be obedient vnto the voyce of the Lord your God And to this end is all that to be referred Deut. 28. of the seuerall sortes of punishments which the Lorde hath in store for those that follow not his lawe and commandements Wherefore God at the last determined to ouerthrow and vtterly to destroy this people that is the kingdome of Israel like as for the iniquitie of men he destroyed the first world it selfe also in the dayes of Noe as it is Gen. 6. But yet such is the mercie of God alwaies both towards all mankinde but especially towards those the which do carrie the signe and token of his couenant such as they were hee would not punish them but being a long time and much warned before of their destruction God from time to time raysed vp Prophets among the Israelites to put them in minde of their duties if they continued still in the same sinnes Therefore in a certaine continuall ranke as it were and succession he raised vp Prophets the which should certifie those men both of the most sharpe iudgement of God against them if they did not repent and of his mercie readie for them if they would conuert and turne vnto him and that they should shew and declare vnto them both these sentences of iudgement and of mercie and in their persons should foretell the selfe same things vnto the whole world and now also vnto vs at this day who by their examples ought to learne to bee wise The office of the Prophets where in it doth consist Whereof it commeth to passe that the office of the Prophets doth consist both in the shewing of the iudgements of God against the sinnes of men and also in promising his fauour and fire mercie vnto his Church through Christ The which two poyntes ought especially to be obserued or marked of vs in the bookes of all the Prophets which are extant or remaining among vs like as also those are the chiefe parts and end of their whole ministerie or office And among those Prophets the which God peculiarly ordained and sent vnto the Israelites was this Oseas whose holy writings are these extant and the which continued in the exercise of this office by the space of very many yeares and that continuallâ—e and without ceasing Oseas not the first Prophet that was sent vnto the Israelites Why Oseas is placed first in the order of the bookes of the Small prophets Yet was not this Oseas the first of those prophets whom God sent vnto that kingdome of Israel and whoâ—e writings are also now extant as I haue shewed in my notes before these Prophets and also vpon Amos but because of the long continuance in his office hee is preferred before the rest in setting downe the order of the bookes of the twelue small Prophets and set in the first place For he prophesied by the space of more theâ— fourtie yeares Therefore the whole argument and matter of his writing and Prophesie doth consist both in shewing and setting forth of the iudgements of God against the wicked and also in declaring of his mercie towards his church and the godly Things to be noted in the first verse This first verse then hath three certaine things to be obserued or noted The one what is the certaintie and authoritie of the doctrine following and the which is to bee propounded or deliuered And it is very singular and worthie of greatest reuerence 1. The certaintie and authoritie of this prophesie because it is the word of Iehouah that is of that same indeede almightie and true God and not the deuise of men or the dreaming of the Prophet Oseas or some odde fable or tale composed and made by art for as Peter teacheth 2. Epist cap. 1. ver 16.18 the worde of God is not any fable fraught with deceite but a matter of assured truth and certaintie and therefore hee saith of the same vnto the faithfull vnto whom he did write We followed not deceiuable fables when we opened vnto you the power and comming of our Lord Iesus but with our eyes we same his maiestie And we heard the voyce of his father concerning him when it came from heauen being with him in the holy mount This his word God would not haue to bee kept secret and hidden but to bee opened and declared vnto those men And therefore the Prophet is commanded to deliuer it And vnto him this word came from God himselfe In the second place it is to be noted in this verse 2. Vnto whom the word of God was reuealed vnto whome this word was reuealed that it might be declared to with vnto Oseas the sonne of Beeri that is vnto that Oseas who at the same time was sufficiently knowne and famous among the Israelites by the honestie name godlines and diginitie of his father For the setting downe of this name of his father doth not onely note out the familie or house of Oseas but also the famousnes of the same then well knowne The third poynt is here declared at what time Oseas prophesied 3. At what time Oseas prophesied And this time is noted two maner of waies namely both by the kings of Iudah and also by the kings of Israel as for the Kings of Iudah Oseas prophesied in the dayes of Vzzias Iotham Ahaz and Hezekias For vnder all these he executed his office by the space of aboue fortie yeares and vnder the King Ieroboam the sonne of Ioas which was King of Israel And him alone doth he name of the Kings of Israel because that albeit hee continued his office vnder other Kings of Israel also yet was it more maruailous that in that time such iudgements of God as these should be declared vnto this people whenas the estate of this kingdome of Israel was vnder this Ieroboam most florishing For as it is 2. King cap. 14. ver 25. He restored the coast of Israel from the entring of Hamath vnto the Sea of the wildernes And it may appeare by Amos cap. 6. ver 2. that in this kinges dayes vnder whome he prophesied the kingdome of Israell might compare with any other kingdome on any side of them both for wealth and largenes For thus hee saith of the same Goe you vnto Calneh and see and from thence goe ye vnto Hamah the great theâ— goe downe vnto Gath of the Philistines be they better then these kingdomes or the border of their land greater then your border By these things it is manifest Oseas began to prophesie before the Prophet Isay that Oseas began
Psalm 107 vers 23. to 33. the whole place is worth the reading it is said that God is called upon of them that are like to suffer shipwracke albeit that this properly â—e done of the faithfull and godly onely in such sort as indeede â—t ought to be yet by the sense and telling of nature it is done also of the infidels or faithlesse but without true faith Example in this place and in Aeneas suffering shipwrack lib. 1. Aenead and in Vlysses Odyss lib. 5. whereof appeareth that which Paul wriâ—â—th Rom. 1. Act. 14.17 That men by the light of nature are â—â—â—ght sufficiently that there is a god By the light of nature men are taught that there is a God and that he is the goverâ—our of this world and that he is the authour giver of life and other good things unto us but who he is they are ignorant who have not learned it out of his word True it is that there are so many blasphemies and superstitions as men doe make unto them gods and powers to be worshipped yet in dangers especially do men foolâ—shly call upon worship for gods those powers or â—dols that is images which they themselves do take for gods Psa 115. 1. Corinth 8. which plainly proove 3 Effect of the tempest the â—afring out of the marâ—s of the ship that those which the heatheÌ„ take for gods are not so indeed but idols Thirdly mother effect of this daÌ„ger is the losse of the wares all the furniture of â—he ship that the ship being lightened or unloded the passengers themselves might be saved So it is also done Act. 27.18 19. Tâ—â— next day saith Paul when we were tossed with an exceeding tempâ—â—â— they lightâ—ed the shâ—p the third day we cast out with our owne hiâ— the tackling of the ship For the ship is then carried more safely 〈◊〉 cause it doth more easily yeeld and give place unto the waves 〈◊〉 the windes From hence groweth this saying A man will giveâ— things for his skinne Iob. 2.4 Skin for skin faith the devill and that ever a man hath he will give for his life Damages stir men up to call upon God Finally here we learne how dangers do stirre us to callâ—â— on God and to acknowledge him yea and that earnestly Psaâ—â— 119.71 Jt is good for me saith David in that place that I hâ—â—â— beene afflicted or troubled that I may learne thy statutes Jonas his securitie expressed by an antithesis which is a figure in the which coÌ„traries are laide downe togither as in this place the behaviour of Ionas contrarie unto the passengers There followeth by a figure called antithesis or the contraâ—â— expressing the contrary disposition of Ionas the sluggish 〈◊〉 damnable securitie or carelesnesse of Ionas For beeing pâ—â—â— unto himselfe of his so great a fault hee neverthelesse sleepâ— sweetly and quietly and in the ship he setleth himselfe not 〈◊〉 the earnest thinking upon his offence nor unto repentance 〈◊〉 to the calling upon God for the same but unto pleasant 〈◊〉 sweet sleepe as if he were guiltie of no crime or worthy of punishment nay hee sleepeth even unto a dead sleepe Foâ—â— snotteth and lyeth in the ship dead with sleepe being notwâ—â—â—standing in greatest daunger and while others call every 〈◊〉 opon his owne God All feeling of sinne yea even in the most godly clâ—ane gone often for a season Here it appeareth how blockish and 〈◊〉 the conscience of men is many times in their sinnes yea and 〈◊〉 same very hainous and how for the time all feeling of the iudâ—â—ment of God may seeme to be abolished as it fared with â—â—vid vid also after his adultery 2. Sam. cap. 11. 12. Vers 6. So the shipmaster came unto him and said unto him 〈◊〉 meanest thou O sleeper Arise call upon thy God if so be 〈◊〉 God will thinke upon us that we perish not An other amplification of the carelesnesse of Ionas An other amplification not of that tempest but of the damâ—â—ble securitie or carelesnesse of Ionas and of the feeling of 〈◊〉 iudgement of God being extinct or quenched in him For 〈◊〉 a shame that he both an Israelite and a Prophet should be puâ—â—â— mind of praying unto God by a man that was an infidell H◠〈◊〉 therefore raised up from that his unseasonable and altogiâ—â— brutish dead slumber and that with a grievous and sore rebâ—â— as if he had bene utterly godlesse or blockish and foolish For he slept as one that did not feele the great danger wherein he was or being plunged in the same doth not for all this pray unto God with others for deliverance He is awaked and raised up by the master of the ship a man that was indeed an infidell yet â—â—â—â—ing this principle of the light of nature That God is the author and giver and preserver of our life and that therefore in dangers he ought to be called upon And whereas he saith Call upon thy God the prophet sheweth that this master of the shippe was a meere idolatour The shipmaster an idolater which did thinke that every God was to be called upon as for a true God It was not therefore true invocation prayer or faith wherwith he called upon his God or counselled Ionas to pray unto the true God but only a feeling of nature a feare of danger and such like generall light of the knowledge and understanding of God Men by the light of naturall reason do know that there is a God whereof Paul speaketh Act. 14. ver 17. Neverthelesse he that is God left not himselfe without witnesse in that he did good and gave vs raine from heaven and fruitfull seasons filling our hearts with food and gladnesse And Rom. cap. 1. v. 20 21. For the invisible things of God that is his eternall power and godhead are seene by the creation of the world being confidered in his workes to the entent that they should be without excuse Because that when they knew God they glorified him not as God neither were thankefull Plato also lib. 10. de legibus speaketh to this purpose Vers 7. And they saide â—very one to his fellow Come and let us east lottes that we may know for whose cause this evill is upon vs. So they cast lottes and the lotte fell upon Ionas THE third amplification both of the sluggishnesse of Ionas and of the shipwrack and of that same foule and cruell tempest described before by the effect The third amplification of the foule of Jonas by an extraordinary effect of casting lors were unto men use both seldome for to runne and not except the wrath of God doe manifestly or plainly shew it selfe as it were from heaven and extraordinarily where with notwithstanding Ionas is not yet in such sort mooved as that he doth confesse his fault This effect is casting of lottes and as it were an extraordinary speaking and asking by God himselfe with whome among
I am the least of the Apostles which am not meete to beâ—led an Apostle because I persecuted the Church of God He addeth last of all that unto the same God whom he bâ—â—â— worshipped and from his cradle as one being an Hebrew 〈◊〉 confessed to be Lorde of both heaven and earth himselfe 〈◊〉 notwithstanding disobedient and a rebell and that he was fledâ— from his presence as from the power as it were and rule of Lord lest he should do his commandements witnessing that ran away malitiously or of a set purpose and treacherously Aâ—â— such indeed in truth ought our repentance for to be What maner of repentance ours ought to be the whâ—â—â— in any case must be true earnest that it may give righteousâ—â—â— wholly unto God lay upon our selves wholly the whole faâ—â— and sinne As David doth Psal 51.4 saying Against thee agâ—â—â— thee only have I sinned and done evill in thy sight that thou mayest iust when thou speakest and pure when thou iudgest And Psal 32.5 Then I acknowledged my sinne unto thee neither hid I mine iniquitie for J thought J vvill confesse against my selfe my wickednesse unto the Lord and thou forgavest the punishment of my sinne Vers 10. Then vvere the men exceedingly afraide and said unto him Why hast thou done this for the men knevve that hee fled from the presence of the Lord because he had told them A iustifying of God and condemning of Jonas by the heathen A iustifying of God is here adioyned the which is made by the Heathen them-selues whereunto also is ioyned the condemnation of Ionas with an earnest rebuking of him made likewise by the same Heathen And this was set down by the prophet not onely that the course and proceeding in thinges might be understoode as they fell out in order at that time but also thereby to shewe his fault to be so much the greater and more shamefull and to amplifie the same which of the infidels themselves was iudged to be so grievous and clearely to proove that the iudgement of God against him was iust They all of them therefore are afraide when they heare these things the which Ionas had saide of the true God whome he had offended And this feare was an acknowledging of his almightie power and a confessing of the iust anger of God against Ionas The passengers rebuke Jonas very sharply but consider nothing of their owne sinnes and offences and so consequently against themselves also the which were conversant or had their aboade and were carried in that shippe Therefore considering the power of that God whome Ionas had offended and also the greatnesse of his offence they thinke that themselues now are not without daunger with him 1 The feeling of the true God otherwise toucheth the consciences of verie infidels then doth the feare of their idols They doe therefore grievously rebuke Ionas because that so trecherously hee had prooved so mightie a God both against himselfe and also all his fellowes which were ioyned with him But concerning themselves and their owne sinnes against God these good fellowes speake and thinke nothing Hereof wee are to gather two things the one that the sence or feeling of the true God doth farre otherwise moove the consciences of very infidels and unbeleeving persons 2 Sinne condeÌ„ned by the light of nature in some sort and doth pricke the same then the feare of their idols doth touch them The other that sinne namely so far forth as it is a contempt or despising of God is condemned by the testimony or witnesse of conscience and the light of nature left in the same of every man whether faithfull or unfaithfull For to the end that men should be left without excuse God would have this feeling of his righteousnesse to reigne and dwell in our consciences whereby we doe hold this generall principle That we can not offend God scorfree and escape without punishment For Paul Roman cap. 1. ver 31. speaking of the heathen saith that they did know the righteousnesse of God and that they which commit such things are worthy of death that is the very light of nature did leade them hereunto that sinne deserveth punishment And therfore Isaias cap. 5. v. 18. crieth VVo unto them which drawe inquitie that is do nothing else but as it were with all their might maine purposedly commit sinne with cordes of vanitie and sinne as with cart ropes Vers 11. Then said they unto him VVhat shall we do unto thee thâ— the sea may be calme unto vs for the sea wrought and was troublouâ— A deliberation what to do with Jonas A deliberation or advise taking what to doe the which proceeded or came from the feare of God which they had â—â—ceived by the words of Ionas by experience it selfe For on thâ—â— one part they see God to be iustly wraught with Ionas they aâ— knowledge by the words of Ionas that he is Lord of heaven aâ— earth the which can stirre up arme and trouble all the element unto the revenge of his name nay that he hath stirred them ready And on the other part they see Ionas also to be now huâ—bled and to become penitent for his sinne to be a godly man one that feareth that same God They therefore take pity on hiâ—â— VVherfore they dare not rashly attempt or enterprise any thinâ— against him whom they acknowledge for the servant of them God lest that God waxe angry with them also The passengers conceive hope of the savour of God towardes Jonas Furthermore out of that common principle and natural knowledge grafted in the hearts of men to wit that God is mercifull and favourable unto them that repent they do now conceive good hope of the wrath of God appeased towardes Ionas or happily hereafter to be appeased Beeing therefore troubled and perplexed or combred with these thoughtes wheâ— as in the meane season the sourges and tempest of the sea never a whiâ— abated they consult or take advise not onely with in them-selves but calling Ionas him-selfe to counsailâ— what is needfull to be done and what they should resolve or determine upon concerning him whome God manifestly by himselfe called for and had declared to be the cause of this danger that the wrath of God might be pacified In this deliberation appeareth first of all the singular curtesie and pitie of these marriners being otherwise barbarous and cruell men the which wee ought to imitate or follow 1. The curteous pitifulnesse of these marriners of vs also to be followed even then when we see any man iustly for his deserts to be punished either by God or else by the Magistrate as an heinous offender For we may not be like unto those bloudy Emperours of the Romanes Tiberius Caligula Claudius who were delighted with the blood and punishment of men and used to come earely in the morning into the market place to behold their executions For this is senslesse hardhartednesse and
both the Iewes and also of the Israelites most Iewde as namelie when as at that time Zacharias Sellum c. slew and spoyled by mutuall ciuill warres one against another in the kingdome of Israel Secondly it witnesseth the prouidence and care of God for those that are his who together and at the same time vsed so many admonitors or warners to call againe his people into the right way For by this doe both the Iewes and also the Israelites appeare to be vnexcusable being so often warned by God and yet notwithstanding going on so wickedly in their sinnes Vers 2. Heare all ye people hearken thou O earth and all that therein is and let the Lord God bee witnes against you euen the Lorde from his holy temple A confirmation of the foretelling of things insuing and of this prophesie A Confirmation of the ensuing prediction or foretelling of things and of this prophesie the which is taken from a most earnest calling to witnes of the whole world against both these nations least that either they should despite it and disdaine to heare it or else when they doe heare it should mock at it as vaine Scarbugges and threatnings not to be regarded nor accounted of For Micheas calleth the whole world to witnes that both these things which hee speaketh are of God and also shall without all doubt come to passe vnto them if they repent not And why Micheas had neede of so earnest a confirmation of his doctrine besides that which is contained in the former verse this is a reason for that he had to doe with both kingdomes and not with one alone as Amos delt only with the Israelites Sophonias onely with the Iewes Either of which people in as much as they were both proude and also of an hard and stiffe necke euen when they were seuerally admonished and reproued how much the more stoute and resisting may wee deeme them to haue been against these threatnings of God being spoken vnto and accused ioyntly For such men or people which seuerally and particularly are stoute and bolde the same being gathered and ioyned together are altogether head-strong and impudent or shameles Wherefore first of all especiall authoritie and credit was to be wonne vnto this doctrine And this our Prophet doth from a double kinde of witnesses which he citeth for it namely first of the whole world secondly of the true God himselfe whom they might know to be the punisher of sinnes Two parts of this verse So then there are two partes of this verse The first citeth men for witnes The second God himselfe and both these witnesses he bringeth indifferently as well against the Iewes 1. Citeth men for witnes as against the Israelites Further in citing of these witnesses of men the maner of speech is to be marked the which is as it were loose and vnioynted 2. God himselfe and not knit together with coniunctions coplatiue For he stirreth them vp to heare diligently and heedfully because the matter is of great waight the which is here spoken of And not onely men themselues but also the senseles element of the earth is called to witnes by the figure Prosopopoeia or feining of persons Prosopopoeia what it is see Oseas cap. 6. ver 1. as it also is 1. Isai But in God the witnes his maiestie is to be noted the which is here and in the verses following described Here when he is called Iehouah the Lord and sayd to come out of his holy temple that is out of the Temple of Ierusalem where for the many signes and Sacraments of his presence hee is saide for to dwell And all these things doe shew this witnes to be both holy and also true and for to bee feared For nothing can bee obiected against it and the things are true which are confirmed by such a witnes And God is said to come out of his Temple not that he is not euery where and in all places but by reason of the especiall experiment or proofe and triall of his iustice or mercie the which was done and felt in that place 1. King 8. So then this kinde of feeling in respect of vs is called the presence of God and his comming vnto vs from another place where he was said to be before Vers 3. For behold the Lord commeth out of his place and will come downe and tread vpon the high places of the earth A staying in the setting out of the maiestie of God full of terror and feare A Staying in describing and setting out of the maiestie of God whom he citeth as a witnes of his doctrine to the end that this presence may the more stirre vp both the Iewes and also the Israelites to heare and to repent whiles they vnderstand that God himselfe is a witnes of these threatnings against them and also of their wickednes The figure Hypotypôsis what it is see Amos cap. 8. vers 12 And here by the figure Hypotypôsis this comming forth of God out of his temple whether you will haue it to be heauen as Psal 11. it is taken or the temple of Ierusalem as I said before for both sences agree with this place is most liuely represented as if in a maner it were seene to be done with the eye to terrifie wicked men and to awaken the hypocrites And moreouer both his going and comming is described full of feare and Maiestie as namely who marcheth warlike vpon the high places of the earth as being higher and aboue all those places and carrying with him nothing that is lowe and base Vers 4. And the mountaines shall melt vnder him so shall the valleyes cleaue as waxe before the fire and as the waters that are powred downeward A continuing in the amplifying of the maiestie of God his witnes BY the effects and those altogether miraculous hee amplifieth yet still and confirmeth the same Maiestie of God his witnes all things yeeld and fall away vnder God the mountaines tremble the hilles melt the valleyes are clouen his sight is as fire at the heat whereof all things waxe feeble and drippe away as it were with sweating Who then wil not tremble at the sight of so great a God and witnes and will not be afraide of his iudgement and feare his testimonie or witnes against him Conferre this place with that of the Psal 18. ver 7.8 Then the earth trembled and quaked Other places in like maner describing the sâ—arefull and mightie maiestie of God the foundations also of the mountaines moued and shooke because hee was angrie Smoke went out at his nostrels and a consuming sire out of his mouth coles were kindled thereat And Psal 68. ver 2. As the smoke vanisheth so shalt thou driue them away and as waxe melteth before the fire so shall the wicked perish at the presence of God Againe Psal 97. ver 5. The mountaines melted like waxe at the presence of the Lord at the presence of the Lord
made of the seede of Dauid according to the flesh And cap. 9. ver 5. it is written That of the Iewes are the fathers and of whome concerning the flesh Christ came c. These therefore not all of them in deed but a remnant that is those whome God shall cause to be left shall returne vnto the sonnes of Israel that is vnto their owne people and into their countrey the which was done by Zorobabel and afterwards vnder the captaines Esdras and Nehemias Ver. 4. And he shall stand feed in the strength of the Lord and in the maiestie of the name of the Lord his God and they shall dwell still for now shall he be magnified vnto the ends of the world A confirmatiō of the former comfort by three effects taken from Christ the author of the same THe first confirmation of the former comfort taken from the power and from the person of this Captaine who is the author thereof And this power and strength of this promised Captaine is described three waies or by three effectes The first That he shal stand that is shall haue a firme or sure and vnremoueable kingdom and gouernement and euerlasting authoritie not momentarie or such as shall continue but for a verie little while the which shall perish by and by or may bee ouerthrowen 1. His kingdome shall be vnmoueable So then the deliuerance of the church shall be firme and sure The second effect is That he shall feed and gouerne and defend his people or church And that not onely by the strength of man 2. He shall feede and defend his people but also being indued with the strength and power of the true God himselfe by whom Christ in that he was man was anointed that he should feed then and might feed also now at this day his church most mightily for Christ shal not feed his church after the common and vsual maner◠but notably aboue and beyond the prophets and in the excellencie of the name and power of God the which shall shine foorth in the workes and doctrine of Christ more then in the ministerie of any Prophet And therefore is it said of him Iohn 3. ver 13. That no man ascendeth vp to heauen but he that hath descended from heauen the Sonne of man which is in heauen And ver 31. He that is come from on hie is aboue all he that is of the earth is of the earth and speaketh of the earth he that is come from heauen is aboue all So Mar. 1. ver 22 it is recorded That they were astonied at his doctrine For he taught them as one that had authoritie and not as the Scribes And Heb. 12. vers 25 See that ye despise not him that speaketh for if they escaped not which refused him that spake on earth much more shall we not escape if we turne away from him that speaketh from heauen And by the word feeding is vnderstood both the gouernment and also the defence of the church and not onely the instruction or doctrine the which Christ shall deliuer Moreouer those which vnder Christ do lawfully beare rule in the church they also haue the same spirit of God wherewith they are led but graunted vnto them by Christ himselfe and not in the same measure which Christ had it for as it is Iohn 1. vers 16. Of his fulnesse all we haue receiued and grace for grace The third effect is The most great fame and name of this Captaine is here described the which because of his sundry works the which shall be done in his name altogether by the power of God His name shall be spred abroad vnto the ends of the world shall be spred abroad vnto the ends of the world And therefore Act. 1. vers 8. Christ at his going vp into heauen telleth his disciples saying Ye shall receiue power of the holy ghost when he shall come on you and ye shall be witnesses vnto me both in Ierusalem and in all Iudea and in Samaria and vnto the vttermost partes of the earth Whereby appeareth that these effects are properly to be referred vnto the preaching of the gospell and the fruites of the same Vers 5. And he shall be our peace when Asshur shall come into our land When he shall tread in our palaces then shall we rayse against him seuen shepherdes and eight principall men ANother confirmation of the former comfort the which is taken from the remouing or keeping vnder of the enemies An other confirmation of the former comfort by the which the Church was troubled before In the which selfesame there is secretly made an answer vnto an obiection and doubt of the church demanding whether then also that is after that this Captaine shall come shee should haue peace in as much as there should neuer be Assyrians wanting that is most wicked and noysome enemies vnto the Church The Prophet maketh answer that the Church shall then haue peace and that the Assyrians that is these enemies shall be vnder the power of this Captaine whom being quiet hee shall quietly gouerne and keepe vnder but those which shall rebell and resist hee shall bring downe and correct by force and by the sword that they shall not be able to hurt So hath been shewed before cap. 4. And so Act. 9. ver 31. Luke maketh mention That the churches had rest through all Iudea and Galile and Samaria And Paul Rom. 16. ver 20. comforteth the faithfull with this That the God of peace shall short lie treade downe Sathan vnder their feete And 2. Cor. 10. ver 4. hee sheweth That the weapons of their warfare are not carnall but mightie through God to cast downe holdes This verse hath a promise of peace and the most milde and gentle gouerning of those who when as they were before the enemies of Christ 1. A promise of peace yet notwithstanding they shal afterward yeeld ouer thēselues vnto him to be gouerned quietly 2. The mild gouerning of those which sometimes were the enemies of Christ. Therefore after the Assirians shall haue spoyled the holy land yet shall they neuertheles be subiect vnto God and Christ his captaine the keeper and Sauiour of that land and of his church And he shall gouerne them setting ouer them seuen or eight that is a very few rulers namely so easie shall they shew themselues to be taught by the Spirit of God and so obedient and those rulers shall also bee taken from out of the people and common sort of men such as are for the most part and haue been the preachers of the gospell by whom God hath ouercome and conuerted vnto him those which were before his most cruell enemies to wit by the preaching of the gospell Thus then shall these at the first in deede bee his enemies but then conuerted vnto Christ they shall I say be so gentle that is so easie and ready to obey and so fearing God that they shall not despise the
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
they shall be quailed faint hearted and fearefull like women yea euen in the middest of the citie Niniueh that is when as they shall bee shutte within the walles and in their fortes and fortresses yet at that time those that otherwise are by nature somewhat fearefull doe in some sorte by reason of their munitions plucke vp a good heart and take a good courage vnto them When as therefore they are to fight for their countrey yea when as these Niniuites shall bee in the midst of their owne most strong and defenced citie albeit they be neuer so many in number yet shall they waxe faint hearted and tremble like women so that for feare they shall not be able in armes to defend themselues Their holds forts shall not helpe them Afterward the Prophet taketh away from them another helpe the which they hoped they had in those munitions towers and holdes the which the Niniuites had builded vp in the borders of their countrey to wit in the territories of Niniueh For it is likely that they were prouident to foresee the danger that did growe by fortaine inuasions as being warriours and well exercised and acquainted with such matters when as they knewe by what meanes they themselues had taken wonne other lands vnwarded and often times had inuaded or broken in vpon their neighbours thinking on no such matter vnder a colour of selling wares vnto them as Xenophon teacheth in his bookes of the education or bringing vp of Cyrus Therefore they had placed most strong holdes at the entrances of their countrey against all falling out of danger that might ensue the which fortes and aydes the Prophet calleth Gates and barres of the territorie of the Niniuites So the most straite and strong entrances of the Caspian sea are called the Caspian gates by the which they might come into Assyria out of Media and from the North partes the which gates God sayth shall bee opened and vnlocked to the ende that Niniueh should not trust in those her fortes a farre off in her borders without the citie For of the fortes and holdes about the citie hee hath spoken in the verse before Vers 14. Drawe thee waters for the siege fortifie thy strong holdes goe into the clay and temper the morter make strong bricke Sarcasmos is a figure whereby we doe giue a sharp bitter taunt in great disdaine reproch as the Iewes did vnto Christ when as they bid him come down frō the crosse as here the Prophet doth in this place signifiyng that all their labour shal nothing auaile them What the figure Synecdoche is see Amos cap 5. ver 21. THe figure Sarcasmos or a most bitter and biting taunt and mocke whereby the Prophet laugheth to scorne the munitions of the Niniuites their diligence and prouidence in defending themselues For he granteth that it shall come to passe that they shall seeke out and prepare all things which are necessary for the holding out of a long siege nay the Prophet exhorteth them that they will doe it very diligently but he sheweth afterward that al these things shall be vaine and vnprofitable vnto them And because that there is neede of water both for drinke also to seethe meate and likewise for other vses vnto men that are besieged therefore mention is made of them as also of other munitions the which are made of bricke or of stone Therfore albeit the Niniuites prepare and make ready all these things yet shall they bee destroyed notwithstanding Further vnder these doth the Prophet by the figure Synecdoche comprehend the rest which are necessarie for men besieged And by the selfe same worde Waters he teacheth that albeit they be most continent and indure to liue most hardly all the whole time of the siege and bee content to drinke nothing but water yet shall they notescape or breake vp the siege And by all these thinges appeareth that nothing is safe vnto vs nay in a word that the wisedome and diligence of men be it neuer so prouident and forecasting shall nothing auayle them whereas GOD doth curse theyr enterprises Psalm 127. Vers 15. There shall the fire deuoure thee the Sword shall cut thee off it shall eate thee vp like the locustes though thou be multiplied like the locustes and multiplied like the grashopper A reason of the former bitter taunting A Reason of the former bitter taunting and of the laughing to scorne of this so great diligence of the Niniuites to wit for that all these things shall be vnprofitable vnto them nay euen in the middest of the plentie of these things necessarie for men besieged God shall ouerthrow and destroy them For there shal God destroye them that is to say in that same verie place into the which they shall carrie all these things namely in the midst of Niniueh where they shall haue all these things prepared and in a readines For there shall the fire deuoure them to wit that fire the which God himselfe shall send vpon them By fire in this place may be vnderstood either of diseases or else wildfire And vnder the name of fire are vnderstood either diseases wherewith the besieged Nininites were taken in the middes of the Citie or else fires indeed throwen and cast by the enimies into the holdes Citie wherewithall they burned vp both the holdes themselues and also those that did fight in them and in the towers and Castles for the defence of the Citie That which is wont to bee done and come to passe in the besieging of townes and Cities These fiers are called Greeke fiers or wilde fiers and artificiall fiers by our men the which fires will catch most sure holde and whose vse is verie great in the winning of Cities So then the munitions and turrets built vp or repayred by the Niniuites shall not keepe them in saftie There shall the sword of their enimies consume them For the enimies shal winne those holdes Finally the number of those enimies that shall fight against the Citie of Ninueh and take it that they shall be like vnto locusts and grashoppers the which shall by and by deuoure and eate vp all the leaues of the Trees and grasse and hearbes of the field Ioel. 1. So shall these Chaldean enimies consume and destroye that same great multitude of Niniuites fighting for their Citie Albeit that the same Citie shal at that time haue gotten vnto her self neuer so great a cōpanie shal haue gathered together her Citizens or prepared and assembled forrein Souldiers and shall haue mustred a mightie armie Vers 16. Thou hast multiplied thy merchantes aboue the starres of heauen the locust spoyleth and flyeth away What the figure Hypophora is see Amos cap. 5. ver 12. HYpophora or the answering of an obiection whereby the Prophet ouerthroweth and scorneth other groundes also of the vaine confidence or trust of these Niniuites And these are The multitude of the merchāts which then the
godlie might vnderstand that the condition of the Church should be alwayes happie and that God would haue a perpetuall care of the same And the Prophet by name speaketh vnto Zerubbabel their Prince or Captaine because that vnder his person the rest of the people of God is comprehended and because that he was a figure of Christ And of Christ his kingdom are these things especiallie and properly to bee vnderstood For Christ his sake are all these blessings both earthly also heauenly bestowed vpon the church Further hereby appeareth that Princes ought to haue an especiall care in restoring the worship and seruice of God Vers 22. Speake to Zerubbabel the Prince of Iudah and say I will shake the heauens and the earth Christ at his death by diuers signes and after diuers wâ—ies did shake both heauen and earth CHrist dying that he might reigne with diuers signes and wayes did shake heauen and earth as it is to bee seene Mat. 27. ver 45.51.52.53 in these words Now from the sixt houre was there darknes ouer all the land vnto the ninth houre And behold the vaile of the temple was rent in twaine from the top to the bottome and the earth did quake and the stones were clouen And the graues did open themselues and many bodies of the Saints which slept arose and came out of the graues after his resurrection and went into the holie citie and appeared vnto many Vers 23. And I will ouerthrow the throne of Kingdomes and I will destroy the strength of the kingdomes of the heathen and I will ouerthrow the chariots and those that ride in them and the horse and the riders shall come downe euery one by the sword of his brother The world shaken with ciuill warres after the death of Christ AFter the death of Christ also when as the Gospell beginneth to be preached the whole world in a maner is begun to bee shaken with the ciuill warres of the Romanes And Christ warneth his Disciples of these matters Matth. 24. ver 6. in these words saying Ye shall heare of warres and rumors of warres see that ye be not troubled for all these things must come to passe but the end is not yet Albeit that this also may bee referred vnto those ouerthrowings and destructions of kingdomes yea and also of the Monarchies or Empires of the world the which fell out after the returne of the people from Babylon vntill the receiuing and allowing of the Gospell such as were the Monarchies of the Persians and Macedonians That which the prophane or heathen histories doe witnesse to haue been done also Vers 24. In that day saith the Lord of hosts wil I take thee O Zerubbabel my seruant the sonne of Shealtiel sayth the Lord and will make thee as a signet for I haue chosen thee sayth the Lord of hostes HOw deare the Church is vnto God could not better nor more honorablie be expressed then by this similitude of a signet or ring that a man weareth to seale withall And the same similitude vseth the Prophet Ieremie chap. 22. vers 24. against Ieconias the sonne of Iehoiakim signifying that if he were neuer so deare vnto him but alwayes in his sight like vnto a signet on a mans finger yet he should be destroyed The words be these As I liue sayth the Lord though Coniah that is Ieconiah by taking away the first sillable the sonne of Iehoiakim King of Iudah were the signet of my right hand yet would I pluck thee thence FINIS The Commentary of Lambertus Danaeus vpon the Prophet Zacharias CAP. 1. Two partes of this prophesie THere are two especial and principal parts of this prophesie The first wherein the state of the people of the Iewes 1 A description of the state of the Church from Zacharias his prophesie vnto the reigne of the Antiochi and so consequently of the church of God is described or set forth from the time of Zacharias vnto the crueltie of the kings of Syria and chiefelie vnto the reigne of the Antiochi ouer the Iewes And this description lasteth from the first chapter of this book vnto the eleuenth 2 What thence forth should fall out to the Iewes vntill the ouerthrow of Ierusalem The secoÌ„d part sheweth what should fall out vnto the Iewes from that time vntill the destruction of Ierusalem And this narration conâ—inueth from the beginning of the eleuenth chapter vnto the end of the booke Both these parts in this prophet like as in the rest doth consist both of the threatnings and also of the promises of God Also the Iewes at that time were the true church of God and the type or figure of the church vnder the gospell of Christ that is of our church And as some of those threatnings of God doe appertaine vnto the church it selfe and some vnto the enemies thereof so some of the promises of God doe belong especiallie vnto the Iewes some also vnto the whole church of God out of what nation and at what time soeuer it be gathered The scope and drift of this prophet So then the scope and drift of this prophet seemeth to bee first to exhort the people both vnto the building of the temple the which the Iewes had then in hand and so these two Prophets Aggaeus and Zacharias doe help the one the other 1 He exhorteth vnto the going forward with the building of the temple Aggaeus Zacharias and Zacharias confirmeth the prophesie of Aggaeus and also vnto the repairing of the citie Ierusalem the which he foretelleth shall afterward be builded againe and maintained through the fauour of God and that in the same place of the same measure and bignes which once it had and of the same spirituall dignitie Secondly he foresheweth so farre as was sufficient for the comfort of the good and godly the fate as I may so terme it of this citie when it should be builded and of the people as it was determined by God and such things as should fall out particularlie Zacharias and Aggaeus prophesie both at â—ne time He was therefore of the same time with Aggaeus and his fellow and companion in stirring vp the people to the worshipping and seruing of God holilie and purelie as appeareth Esdr cap. 5. ver 1. after this maner Then Haggai a Prophet and Zachariah a Prophet the sonne of Iddo prophesied vnto the Iewes that were in Iudah and Jerusalem in the name of the God of Israel euen vnto them As for the citie of the reedifying or building vp againe whereof the Prophet Zacharias prophesieth Nehemias afterward builded vp the same almost fortie yeres after the decree of Cyrus touching the sending home of the people of the Iewes as appeareth Nehem. cap. 3. Furthermore this booke consisteth of many prophesies and is full of types and figures whereby things to come were wont to be signified by the Prophets to the end that men should giue the more diligent heed vnto those foretellings and
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 â—eueâ—end 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
owne accord and without the helpe of any man was put into the weeke of the candle from the two oliue trees Vers 13. And he answered me and sayd Knowest thou not what these be And I sayd No my Lord. The answer of the Angel THe answer of the Angel who sheweth that this thing is easie to be vnderstood and that euen by the very only beholding of the thing For all things were so ordered by God his prouidence that the oyle might easilie beseene God willing and ordaining it so to runne and flow from the oliue trees of it selfe as much as was sufficient for all the candles The Prophet therefore doth confesse his ignorance because that except we be instructed and taught by the spirit of God in heauenly matters bee they neuer so plaine and easie yet are wee blinde notwithstanding For as Paul speaketh 1. Cor. 2. ver 11. What man knoweth the things of a man saue the spirit of a man which is in him euen so the things of God knoweth no man but the spirit of God And yet this new forme of the thing was very wonderfull to any man that did consider this matter according vnto the iudgement custome and reason of man Therefore he was to giue diligent heed vnto it as a singular worke of God Vers 14. Then sayd he These are the two oliue branches that stand with the ruler of the whole earth The exposition containing THE exposition or interpretation the which containeth two things First the signification of the thing or vision shewed of the oliue trees The second the reason or cause of the same thing or deede 1. The signification of the two oliue trees The signification of those two oliue trees was this namely that they both were a fountaine set by God on both sides of the Candlesticke that oyle and light might neuer bee fayling vnto it And therefore these oliue trees are called the sonnes of fatnes that is oylie oliues plentifull most fat hauing a streame or fountaine of oyle and supplying and ministring oyle without ceasing vnto the Candlestick which was a type or figure of the Church of God For the Church of God is the true light of the world which shineth before all men Matth. 5. Psalm 72. God therefore of his surpassing goodnes and of his infinite wisedome and wonderfull prouidence towards his Church doth so dispose and order all things that she neuer wanteth those things which are necessarie for her albeit men suppose her to lacke these things because that they looke only vnto to the ordinarie meanes This is a singular comfort for the Church The Lord vpholdeth maintaineth ruleth defendeth and increaseth herby wonderfull and extraordinarie meanes the which doe depend vpon his meere or only goodnes and are vnknowne and vnseene of men 2. The reason or cause of the same The reason of this extraordinarie and continuall supplie is because that God the ruler of the whole earth or the almightie Lord will so haue it and therefore hath so disposed all things doth so see vnto his Church finally because God hath so ordained those things wherewith he wil helpe her euen extraordinarily that he alwayes hath readie and at hand the things which immediatly and without any labour he can vse for the defence of his Church Now whereas the Prophet maketh mention onely of two oliue trees the reason is because they were enough to minister oyle vnto that candle when as they did minister it on both sides the one on the right hand and the other on the left hand God therefore by a small number of things bringeth most great workes to passe in his Church CAP. 5. Vers 1. Then I turned me and lift vp mine eyes and looked and behold a flying booke What God requireth of his Church THe Church being ordained and established God teacheth what he requireth at her hand namely that she liue holily godly and iustly otherwise he threatneth that he will be a sharpe iudge and reuenger of her sinnes as wel as of other mens And albeit that God hereafter teach that wickednesse and vngodlinesse shall neuer bee â—anting in the whole earth no not in his owne Church so long as she shall be in this world yet he sheweth where and when this vngodlines shal be as it were double and two-fold that is to say more â—boundant The which thing is set downe in the end of this chapter Now iniquitie shall be more aboundant among the enemies of his Church the Chaldeans in times past now all other which doe hate the trueth of God Whereof it commeth to passe that God threatneth that there among them his iudgements also shall therefore bee the greater nay doubled This is the summe of this chapter the which sheweth the state of the world which theÌ„ should be and the condition thereof after the times of Zacharias which were to come rather then the condition alreadie past And it doth not alone containe those iudgements which God will send vpon the aduersaries and enemies of his Church but those also the which he will lay vpon the Church her selfe because of her sinnes This chapter coÌ„taineth three seueral visions And this chapter containeth three distinct or seuerall visions of the which this is the first the which declareth the iudgements of God against the Church alreadie established set vp and founded And together with the vision the interpretation thereof is also deliuered by the Angell Two parts of this verse As for this first verse the same doth declare two things First that now there is a new argument or matter shewed or told vnto the Prophet 1. A new matter shewed vnto the Prophet although it bee ioyned with the former to wit what shall fall out vnto the Church now established Whereof it commeth to passe that the Prophet is sayd afresh to haue lifted vp his eyes and beheld and yet standing still and abiding in the same place not turning his eyes into any other side from the beholding of the Angel expounding vnto him the former promises So then this vision the which appertaineth vnto the declaring of the state that should be of the Church now restored is shewed vnto the Prophet there in the same place Secondly the Prophet commendeth this vision by the cause The same commended by the cause for that it is heauenly that is from heauen and shewed him from thence from an high place whereunto belongeth this that the Prophet is sayd to haue lifted vp his eyes on hie and there to haue seene the things which he now telleth Commended also by the greatnes of the matter He also commendeth this vision by the greatnes or description of the thing it selfe the which hath three things worthie to be noted For he seeth first a volume or booke written Secondly him flying and not standing onely in one place 1. Written Thirdly in length twentie cubites and in breadth ten cubites 2. Flying that is a booke
such are the maners of men altogether lewd vnrulie and barbarous whereas there reigneth no knowledge nor worship of God Psalm 10. Which disorderednes of things was then in the world in the last times of the Monarchie or Empire of the Persians vnto the which times these things seeme properlie to appertaine albeit that the doctrine of this place be also generall Vers 8. And hee saide this is wickednes and hee cast it into the middest of the Ephah and hee cast the weight of lead vpon the mouth thereof THe interpretation of the two visions and things lastlie shewed vnto the Prophet 2. The woman in tâ—e Ephah Riâ—â—hgnah to wit of the Woman and of the Masse or lump of lead The woman was a type or figure of the naughtines of men or of most lewd wickednes For the prophet or God vseth such a word as doth not signifie euery common corruption and loosenes of maners but open wickednes shameles and old the which conteineth both vngodlines towards God and also iniustice towards men This lewdnes therefore albeit neuer so malapart and vnbrideled doth God notwithstanding restraine and dooth shut in within certaine boundes and measure that it may not range at it owne pleasure or preuaile and corrupt or marre all things Yea and God doth after this sort restraine it being angrie with it And therefore God is said to haue cast this woman into the bushell or Ephah and there to haue bound her and shut her vp with a couer of lead as it were in a prison that is most strong that she may not without punishment rome about flye abroad ouer master ouer runne and corrupt all things at her pleasure And so Reuelat. 9. ver 4. The Locustes that came out of the smoke and had power like vnto Scorpions are commanded that they should not hurt the grasse of the earth neither any greene thing neither any tree but onely those men which had not the seale of God in their foreheads And so cap. 20 ver 2. The Angell is said to haue taken the dragon that old serpent which is the diuell and satan and to haue bound him a thousand yeares and cast him into the bottomles pit and shut him vp and sealed the doore vpon him that he should deceiue the people no more till the thousand yeares were fulfilled for after that he must be loosed for a little season Wickednes set forth vnder the figure of a woman Wickednes is in this place set forth vnder the type or figure of a woman because that like as the wit of a woman is suttle and craftie and yet notwithstanding shee pleaseth and liketh men so sinne and the wickednes of men is alwaies craftie and yet it doth please and allure vs with the flatteries thereof Vers 9. Then lift I vp mine eyes and looked and behold there came out two women and the winde was in their wings for they had wings like the wings of a Storke and they lift vp the Ephalâ— betweene the earth and the heauen The third vision THE third vision or third part of this chapter ioyned to the former or agreeing with the former For it declareth whither that is into what partes of the world that bushell or Epha which had wickednes and consequently the iudgements of God shut â—p was to be caried namely into Babylon and the countries neere vnto it that the Iewes which remained in that countrie should speedilie get them out of it and withdraw themselues out of so great danger and vengeance of God as it is in Isai cap. 48. ver 20. Goe ye out of Babel flee ye from the Chaldeans with a voyce of ioy c. For a great many of the Iewes after libertie and leaue granted vnto them by Cyrus to goe home remained notwithstanding among the Babylonians being entangled allured and bound with the entisements of the flesh and little wealth and some few â—â—â—hlie commodities Thus is that place expounded by Tremelius albeit that others of great learning doe vnderstand it otherwise of such as serued King Dauid in these trades as appeareth 1. Chron. cap. 4. ver 22.23 Where making mention of certaine of the posteritie of Iudah 〈◊〉 is shewed that they were rather moued to tarrie with the King â—â—d to follow their base occupations then to returne with the rest of the people preferring captiuitie before libertie which thing 〈◊〉 the place before named is reported thus These were potters and dwelt among plants and hedges that is followed their husbandry and tillages there that is in Babylon they dwelt with the King â—oâ— his worke that is for the gaine which they had by seruing him in these trades So then this place also sheweth that the enemies of the Church and such as doe afflict the same as were the Babylonians shall in the ende bee most seuerelie or sharplie and for a â—â—ng season punished by God Two parts of this verse But this verse conteineth two things First the maner of the shewing of this vision the which the prophet reporteth briefelie Secondly the vision it selfe 1. The maner of shewing of this vision The maner of the shewing of this vision was altogether heauenly like as were the rest before For this third vision was also shewed from heauen that it should bee â—o lesse certaine vnto vs then the former 2. The vision iâ— selfe For the Prophet is said to haue seene it when as hee had lifted vp his eyes to heauen or vpward And here the Prophet is not said to haue been admonished by the Angell to looke see or behold because that this vision was shewed vnto him immediatlie after the former the time not being interrupted or broken off that is not some certaine space after the former but at the same very moment or minuâ—e and instant of time Wherefore the Prophet being rauiâ—hed as yet with the wondring at the former vision of himselfe lifted vp his eyes vnto heauen and there diligently beheld what was shewed vnto him And this is a new vision because that the Prophet is said againe to haue lifted vp his countenance Now this vision was after this maner Two women with wings and carried through the ayre with a pleasant winde did carrie that same closed bushell or Ephah through the middest of the ayre and that in such sort that by reason of the neerenes of the place it might easilie and certainely bee seene and beheld And this bushell they cast downe into the land of Sennaar that is of Babylon where it had a place appointed for it by God and that for a long season to wit that the wrath and curse of GOD might remaine there as it were foreuer and continuallie or at leastwise for a long season For as it is in the Psalme 74. 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 Women carrie