any other creature shal be able to separate vs from the loue of God which is in Christ Iesus our Lord. Rom. 8. cap. ver 38 39. Compare this prayer of Ionas with these Psalmes 142.136.69 and 40. Vers 4. For thou hadst cast me into the bottome in the middes of the sea and the flouds compassed me about all thy surges and all thy waues passed ouer me THe figure CoÌ„moratio or staying in recitall of particulars The figure CoÌ„moratio For Ionas doth shew by parts what things came into his mind when he praied 1. The danger wherein Ionas was The first part therefore telleth the greatnes of the danger wherein the Prophet was The second the benefite of God in his deliuerance ver 7. in part and ver 8. The third containeth his thanksgiuing ver 9. and 10. The greatnes of the daunger was to be declared that the goodnes of God and also his power in deliuering of Ionas might more euidently or clearely appeare vnto vs. For the greatnes of a disease causeth the benefite of health and healing to appeare the greater And the benefits of God are not lightly or sleightly to be set forth of vs but earnestly and with the consideration of the circumstances the which may lift vs or others vp vnto God The greatnes of the danger described by three words coÌ„taining so many amplifications of the same and confirme or strengthen our faith Here therefore the greatnes of the danger is described by the circumstance of the place but after this manner that the same beeing expressed by three wordes hath so many amplifications of thâ— daunger Ionas was cast into the sea But he sheweth that thâ— part of the sea whereinto he was throwne was most deepe anâ— therefore most daungerous so that according vnto the iudgement of man there was no hope left vnto him of his deliuerancâ— For he calleth it the bottome of the sea that is to say 1. The bottome of the sea a whilâ— poole couered with waters and an huge gulfe in respect of otheâ— parts of the sea For there are some places in the sea not so vâ—â—deepe and therefore not so daungerous Nowe that this partâ—â— the sea whereinto Ionas was throwne was such a one that is 〈◊〉 such a depth appeareth euen by this if there were nothing elâ—â— that in it the same mightie whale which tooke in and swalloâ—ed vp Ionas could swimme Secondly he calleth it the heart of 〈◊〉 of the waters 2. The heart of the waters as if it were the midst of the sea and the matrice anâ— boyling vp of the waters themselues where the flouds that is 〈◊〉 waters are more plentifull then in the other parts of the sameâ—â—â—â— For in this place I doe take the word floud for waters to wit 〈◊〉 speciall being put for the generall or else because that out of thâ—â— gulfe of the sea which of Plato is called Tartarus that is heâ—â— the waters doe flowe into the passages of the earth as it is Eccleâ—â— 1. ver 7. All the riuers goe into the sea yet the sea is not full for 〈◊〉 riuers goe into the place whence they returne and goe But those wâ—ters of the sea as it were by fining and straining doe becomâ— sweete by running along the veines and passages of the eartâ— Further 3. All the surges and waues thirdly he saith all thy surges and waues of waters were 〈◊〉 the same place of the sea that we should vnderstand that Ionaâ— was cast not onely into the deepest sea but also into the whirlepoolish and wrastling sea with it selfe the waues in that place violently foming and beating one against an other and therefore consequently it was most dangerous After this manner Dauid also describeth his great troubles Psal 42. ver 7. saying One deepe calleth another deepe by the noise of thy water-spouts all thy waues and thy flouds are gone ouer me Ionas cast into the sea by the Marriners saith that this was done by God and in what sense Moreouer it is to be noted that albeit he were cast into the sea by the Marriners yet he saith that he was cast in by God because it was done God so commanding Of which thing it selfe appeareth in howe great anguish and trouble of minde Ionas then was who did not onely sustaine those same terrours or feare of death in so filthie a place and such as he could not tuggle out of laide before him but did moreouer see and feele them as most assured testimonies or witnesses of the wrath of God against him It appeareth also how great the faith and repentance or turning from sinne vnto God of the same Ionas was who al this notwithstanding doth flee vnto God him selfe as his father Vers 5. Then I said I am cast away out of thy sight yet will I looke againe towards thine holy Temple The second amplification of Ionas his danger THe second amplification of the danger wherein Ionas was by the adiuncts that is by his thoughts and most hard wrastlings the which Ionas then felt in his minde And these did let him that he could not without great difficultie or hardnes assure him selfe to hope for helpe from God Nowe this cogitation or thought was in a manner greater and more bitter then the daunger it selfe because that he did thinke with him selfe that he was banished from the presence of God as if that now there were no way open for him vnto God when as he was euidently punished by God him selfe and the same most apparantly angrie with him for his most grieous offence committed against God himselfe For so doth the flesh iudge of the will of God towards it by the feeling of externall or outward things True faith in Ionas withstandeth his dangerous tentation This feeling therefore did no doubt enstrange him from God But yet faith and the same a true faith withstoode this most dangerous cogitation or thought For faith wrastled and stroue against this cogitation sustaining or vpholding it selfe vpon the couenant of God the promises vnto the seede of Abraham and the Sacraments and signes of those promises as the Tempie For Ionas did hope that it would come to passe that neuerthelesse at the handes of the same God before beeing angrie with him he should nowe obtaine mercie and be deliuered nay that he should be brought againe vnto the holy Temple in the which God was worshipped and should yet againe be reckoned to be in the Church and in the number of the sonnes of God Therefore I doe take the Hebre we particle Ac by the way of contrarietie vnto thaâ— which he said in the former part of this verse for but as namely expressing a sentence contrarie vnto the former Hereby appeareth that same wrastling of faith with diffidencie or distrust also the fight of Satan enstranging vs from God by the feeling 〈◊〉 our sinnes with the spirit of God calling vs backe againe vnâ—â—â— God by the feeling of his vneuitable
whom notwithstanding they ought to haue amended and to frame them vnto the rules of equitie or else to correct and punish them And this is that which the prophet sayth That they leaue off or cast aside iustice vppon earth for that they did not better and amend the manners of men Hereof are often complaints in the Prophet Isai as cap 59. ver 4. No man calleth for iustice no man contendeth for trueth they trust in vanitie and speake vaine things they conceiue mischiefe and bring forth iniquitie And ver 13 14 15. We haue departed away from our God haue spoken of cruelty and rebellion conceiuing and vttering out of the heart false matters Therefore iudgement is turned backward and iustice standeth farre off for truth is fallen in the streete and equitie cannot enter Yea trueth faileth and he that refraineth from euill maketh himselfe a praye and when the Lord saw it it displeased him that there was no iudgement And so forth as in that same chapter followeth Vers 8. He maketh Pleiades and Orion and he turneth the shadow of death into the morning and he maketh the day darke as night he calleth the waters of the sea and powreth them out vpon the open earth the Lord is his name The second exhortatioÌ„ of the Prophet vnto repentance THe second exhortation of the Prophet wherwith he stirreth vp the Israelites to earnest repentance of minde that they should turne vnto the true God and that they should not any longer dwel and lye slugging in their sinnes wherewith they doe offend him This exhortation is taken from the glorious and yet true and very braue description of the power and maiestie of GOD vnto whose sweete imbracings and bosome he doth call them backe For he is that alone true God most mighty and full of maiestie who hath most free rule and power ouer all things so that he can neither be mocked nor despised scotfree nor yet be appeased with the toyes and deuises of men all which things the Israelites supposed might be the which in like maner all hypocrites did thinke but falsly For Paul teacheth Galat. cap. 6. ver 7. That God is not mocked And Iohn sheweth cap. 4. ver 24. That God is a spirit and that they that worship him must worship him in spirite and trueth The infinite power of God described by suÌ„dry his works But here in this verse is described that same infinite or endles power of God by the creation of the world and by the reckoning vp of things ordinary and such as are plainly seene among vs how hard and great soeuer other wise they be as is the creation or making of the starres and those bringing forth diuers effects as of the starres called Pleiades the which are stars of the spring and calme and fayre and of the starre Orion the which is a rainie and stormy starre such as is the mutual or orderly succession and course of the night after the day and the day after the night and lastly the severing of the sea from the earth and yet the springing and powrinâ— out of waters vpon the face of the earth for the vse of men and beastes Of all which we haue Psalm 19. Genes 8. Psalm 104 Genes 1. Vers 9. He stregthneth the destroyer agaynst the mighty and the destroyer shall come against the fortresse Another description of God by his extraordinary workes ANother description of the same power of God by his extraordâ—nary and wonderfull workes of which sorte is that he throueth downe most strong and mighty men when as hee pleaseth punish them and also beateth downe most strong holdes and sâ—â—tresses And these are but certaine parcels of those workes thâ— which God doth in great numbers and infinitlie both ordinary 〈◊〉 also chiefly extraordinary Vers 10. They haue hated him that rebuked in the gate and they abhorred him that speaketh vprightly A reason of the punishment of the Israelites by the description of their corrupt life A Rendring of a reason the which by the description or layiâ—â— out of the most corrupt life of the Israelites sheweth why boâ—â— the former iudgements of God are threatned against them wordly and also moreouer a new course of life must bee taken by then And in all this description it is to be noted that first the Propheâ— speaketh of such vices which were common vnto them all and 〈◊〉 of those which were proper vnto the Magistrates and iudges Fâ—â— this so wicked a life as is here described was the life of all the people Secondly it is also to be noted that but part onely of their lewdnes is here rehearsed and not euery their particular vices 〈◊〉 a word by this place and by the seuenth verse it appeareth what maner of life the life of theÌ„ is who either worship not the true God or else worship not him truly and what is the publike and priuaâ—â— order of their maners and gouerning of the common-wealth that is to say most vngodly and wicked The obstinacie and shamelesnes of the Israelites But this verse describeth both the obstinacy or stubborne coÌ„tinuance of the Israelites in their sinnes and wickednes in that The hated the Elders and other graue men who reproued their manifest vices publikely and in the gate that is in those places in the which men in those times were wont to assemble and come together and also their impudencie or shamelesnes to wit for that they did detest and abhorre them which did speake of thinges and of their doings vprightly and truely and as it was indeede For they could not abide or suffer once so much as to heare the truth it selfe much lesse that they had any purpose for themselues to be bettered and amended Ver. 11. For as much then as your treading is vpon the poore and yee take from him burdens of wheat yee haue built houses of hewen stone but ye shall not dwell in them yee haue planted pleasaunt vineyards but ye shall not drinke wine of them A reckoning vp of other vices of the Israelite A Reckoning vp of other vices the which were manifest in these same Israelites namely of their cruelty and couetousnesse and both these notorious Of their cruelty for that they handled and vsed most hardly and extreamely their owne brethren being also very needie and poore as if there were not one drop of mercy left in them to helpe them 1 Their cruelty Therefore this barbarous and cruell vexation of the poore Israelites and their brethren is in this place sayd to be a treading downe of them doubtles it is a signe of notoâ—ious cruelty of mind And therefore Dauid Psal 109. ver 16. prayeth that such merciles ones may haue their memoriall or remembrance cut out from among men Because they remembred not to â—hew mercy but persecuted the afflicted and poore man and the sorrowfull hearted to slay him 2 Their couetousnes And Amos reckoneth vp the couetousnes of the Israelites in
priuiledge them from the wrath and iudgement of God and keepe them in safety and out of daunger from the same And here are other things reckoned vp vnto the which men vse and are wont to flee betake themselues as vnto safe couerts to hide theÌ„selues in namely the tops of most high mountaines such as is the top of Mount Carmel the deepe of the sea it selfe But euen from thence also God shal cast them out deliuer them to be spoyled and murthered of their enemies For from the bottome of the sea shall Snakes or Serpents be raised vp of God the which shal bite these fellowes with their venemous or poysoned teeth driue them from the waters euen whether they will or no. Vers 4. And though they goe into captiuity before their enemies thence will I commaund the sworde and it shall slay them and I will set mine eyes vpon them for euill and not for good Two parts of this verse THis verse containeth 2. parts The first wherin is comprehended yet another amplification of the remouing of the former aides The secoÌ„d 1. Another amplification of the remouing of the former aydes in the which is a coÌ„clusion of this remouing of theÌ„ The second amplification of the remouing of the former aydes is contayned in these words And though they goe into captiuitie before their enemies thence wil I commaund the sword and it shall slay them For God sheweth that these men shall not mitigate or lessen their punishment albeit they willingly yeeld themselues vnto their enemies that by this meanes they might escape their death and murther For whilest they shal yeeld vp themselues that willingly of their owne accord vnto the wil and pleasure of the conquerour and shall goe into captiuity yet shall they by the way bee killed with the sworde by the said conquerour their enemie So speaketh Isay of the cruelty of the Medes and Persians towards the Babylonians though they yeeld themselues and ioyne with them cap. 13. ver 15. Euery one that is found shall be striken through and whosoeuer ioyneth himselfe shall fall by the sworde And ver 16. Their children also shall be broken in pieces before their eyes their houses shal be spoyled and their wiues rauished Likewise doth God threaten his owne people that they shal both goe into captiuity and euen there also be consumed by the sword of their enemies Ierem. 9 cap. ver 16. I will scatter them also among the Heathen whom neither they nor their fathers haue knowen and I will send a sword after them till I haue consumed them The very like is cap. 49. ver 37. and almost in the same wordes For hee that by God is appoynted vnto the sworde because of his notorious sinnes must needes perish with the sword and shall not be able to deliuer himselfe by captiuity or voluntarie and willing yeelding And thus doth God shew Ierem. cap. 43. ver 11. that the Egyptians the which should fall into the handes of Nabuchad-nezzar shall die euery one that death whereunto he is appoynted saying And when he shall come to wit Nabuchad-nezzar he shall smite the land of Egypt such as are appoynted for death to death and such as are for captiuity to captiuity and such as are for the sword to the sword By the which is now gathered that men which are stubborne and hardened in their sins shal not anie where be safe and free from the wrath of God neither in heauen nor in earth nor in the sea Finally neither in their countrey neither among their enemies neither fighting it out neither yeelding themselues captiues shal they escape that iust punishment They must therefore repent 2. The conclusion of this remouing of their aydes Now the conclusion of this remouing of their aides followeth and is taken from the rendring of a reason of the same to wit from the iust anger of God against them There shall therefore bee no place in the which they shall not be in miserie because God who with his eyes vieweth all things shall not doe any thing for their good nor haue any louing care of them but shall deuise and dispose and ordaine all things for their destruction The eye of the Lord shall be vpon them vnto euill and that wholly and in all cases and he shall no where looke vpon them for their good or louingly Vers 5. And the Lord God of hostes shall touch the land and it shall melt away and all that dwell therein shall mourne and it shall rise vp wholly like a flood and shall be drowned as by the flood of Egypt The confirmation of the former conclusion by three effects THe confirmation of the conclusion by the euent or issue and falling out of things afterward For God shall manifestly appeare angry offended by the effects that shall follow with these Israelites And these effects are three The first There shall bee so great a smiting or affliction of this land 1 The punishmeÌ„t of the earth it selfe that euen the very earth it selfe which is a brute and dull or dead element shall tremble and shake feeling this curse and anger of God against it In which fearefull maner God powred forth his vengeance and tokens of his worthily incensed furie vpon the land of the Egyptians at what time he deliuered his owne people thence the horriblenes whereof is at large described Psal 114. ver 3 4 7 8. after this manner The Sea saw it and fled Iordan was turned back The mountains leaped like rams the little hils as lambs The earth trembled at the presence of the Lord at the presence of the God of Iacob which turneth the rock into water pools 2 And vniuersall Mourning of al the inhabitaÌ„ts the flint into a fountain of water The second The great and common or vniuersall mourning of the men or inhabitants themselues the which sheweth that this punishment is sent of God and shall bee generall and exceeding great For all shall mourne none being excepted no not the stoutest hearts or the most mighty vnto the which the miseries of the common sorte doe not easily and vsually reach The third is The wastnes and deformity of the land it selfe after the driuing out of all the inhabitants 3. The laying of the land wast as if the whole land were couered and drowned with waters and so consequently vntilled and desolate or lying waste like a wildernesse Read chap. 8. before ver 8. Vers 6. He buildeth his spheres in the heauen and hath layd the foundation of his globe of elements in the earth he calleth the waters of the sea and powreth them out vppon the open earth the Lord is his name THe second confirmation of the sayd conclusion and miserie to insue vpoÌ„ the Israelites taken froÌ„ the peâ—son of him that threatneth the same to wit of God himself The second coÌ„firmatioÌ„ of the former conclusion who is both true and almighty that
follow of the same namely That those which shall also be then left in their owne countrey together with those which shall bee carried away into strange landes shall want the most true foode and comfort of their soules that is to say the preaching of the word of God And to the end that some weight may be added vnto this threatning God rehearseth that he himselfe who threatneth the same is the Lord of all things and that same Iehouah the creator of all things most knowne vnto them Two things in this verse And this verse containeth a description both of the Time and also of the matter Concerning the time these wordes Beholde the dayes come doe declare that it will presently come to passe 1. The time of this miserie For they signifie that those dayes are by and by at hand So then the miserie the which is in this verse told of did both follow after the captiuitie of this nation and also went before it For the Israelites wanted also the preaching of the word of God before their exile and captiuitie and carrying away by the Assyrians 2. The matter it selfe As for the matter then or the effect it is here set downe to bee horrible and fearefull The bereauing them of the pure and outward preaching of the word of God the which the Israelites feeling before hand the euils hanging ouer their heades or now alreadie suffering them longed after in vaine and a little before their captiuitie and also in their captiuitie The greatnes of the miserie to want the true preaching of the word shewed by a reason taken from a comparison Further by an argument taken from a comparison it is shewed how great a punishment and heauie a judgement of God against men fed before with the word of God it is to bee left without the pure and outward preaching of his holy word as it is said Psal 74. ver 9. where the faithfull complaine of this great miserie of wanting the foode of the word saying Wee see not our signes there is not one Prophet more nor any with vs that knoweth how long First therefore in this comparing of the foode of the worde with the foode of the bodie the greatnes of the miserie in wanting the same is declared in this that it is called a famin Secondly 1. A famin in that as it is in deed so it is also said to be greater then the Famin of the bodie be it neuer so great that is to say wherein wee vtterly want both meate and also water hauing not so much as it to quench our thiâ—â—â— withall Two Sects of Heretakes These things are of great force against the Schuenfeldians and Anabaptists which contemne or despise the outward ministerie of the gospell Vers 12. And they shall wander from sea to sea and from the North euen to the East shall they run to and fro to seeke the worde of the Lord and shall not finde it Hypotyposis is a figure whereby we doe so liuely expresse and set out the doing of a thing that it may rather bee thought to bee seene to be done then to be told as is in this place their maruailous indeauour to finde the word of God by trauailing far and neere from sea to sea from coast to coast from all quarters places and countries c. BY a certaine Hypotypôsis or liuely demonstration he setteth or vnto them the most lamentable sorrow and exceeding greaâ— miserie of this effect or punishment threatned vnto them for hee sheweth and declareth how great then shall bee their endeuour and diligence in seeking of the word of God the which notwithstanding they shall not thereby finde nor enioy the same Their diligence therefore and earnestnes is described for that they shall seeke it from the Syrian sea vnto the Arabian sea and in euery quarter and coast of their owne countrie in the East in the West in the North in the South Secondly for that they shall traile after it as it were by the foote that is they shall very narrowly and throughly search and peere into euery place and yet shall not any where finde the word of God For when as God offered himselfe vnto them they did despise him But God and his worde must the be accepted of when as it is offered vnto vs. And therefore 〈◊〉 counselleth vs very excellently to this end cap. 55. ver 6. sayingâ— Seeke ye the Lord while he may be found call yee vpon him while he iâ—nere Neither maketh the place of Matthew any thing here against cap. 7. ver 7. Seeke and ye shall finde For whilest men do in such 〈◊〉 seeke God and his word as in this place is spoken of they seeke him rather for their owne sake then for true feare of God namely that they may haue some comfort not that they haue any minâ—â— to serue and worship God simplie and for himselfe but in regarde of some feare of hurt or perill towards themselues And therefore Christ checketh the multitude for that they rather sought him because he filled their bellies then of loue towards his miracles Iohn 6. ver 26. in these wordes Verely verely I say vnto you yee seeke 〈◊〉 not because ye sawe the miracles but because ye did eate of the loaâ—es and were filled There is a like place to this 12. ver of this Prophet Ierem. cap. 14. ver 12. in the which as here God telleth them that seeking for the word of God they shall not finde it to wit because they sought it not aright so there he sheweth that hee will not accept of their prayer and sacrifice for that they were not done in true faith but for some other sinister or wrong and bad respect The wordes be these When they fast I will not heare their crie and when they offer burnt offerings and an oblation I will not accept them but I will consume them by the sword and by the famine and by the pestilence Vers 13. In that day shall the faire Virgins and the young men perish for thirst The conclusion THe conclusion None shal be spared for the Virgins themselues be they neuer so deare vnto all persons because of their comlines and beautie of their faces shall perish for thirst not now for the thirst of their soule and of the word of God but through the thirst of their bodie The thâ—â—st of the bodie also threatned For in this place the Lord doth threaten vnto them another thirst also In like manner shall their young men which can beare and endure thirst a long season dye notwithstanding for lack of drinke For both these sexes to wit young men and maidens because that they are moyst are wont to endure thirst longer then elder persons but in this time they shall perish for want of drinke Finallie no kinde of men howsoeuer otherwise excepted from common miseries shall then bee deliuered from these most iust iudgements of God Vers 14. They that sweare
ver 25. Thus saith the Lord God of hostes the God of Israel I will visit the common people of No and Pharaoh and Egypt with their gods and their kings euen Pharaoh and all that trust in him And Ezech. cap. 30. ver 15. God saith I will powre my wrath vpon Sin which is the strength of Egypt and I will destroye the multitude of No. This No was more populous or full of people then the other cities of Egypt and it seemeth also to haue been the chiefe and metropolitane or head citie of all Egypt For Ierem. 46. Parhho is called the nurse of No. And in this place No it selfe is called the mother or nurse of other cities of Egypt the which titles for the most part belong vnto the mother citie or the chiefe or head citie It was seated by the sea or by the waters and as here appeareth was flowed with the sea or waters round about Some will haue this city to be it which afterward was called Alexanderia of Alexander the great which renued it It was a most wealthy city by reason of the commodiousnes of the place as it is also here described and truely Plinius lib. 5. Natur. histor cap. 10. writeth of Alexandria that it had aboue thirty thousand gorgeous or princelike houses in it But the same Plinius lib. 6. cap. 29. maketh mention among the cities of Egypt of a city called Noa which seemeth rather to be our city No then Alexandria the name doth rather agree with that of Plinie and for that it is written to haue bin defended by the Ethiopians vnto whom this Noa that is our city No was neere peraduenture it was that same city Thebes with an hendreth gates of which Homer speaketh The iudgement of this author concerning the time of the destruction of this city No. But now concerning the time wherein this city No was in such sort destroyed as is here written it is a question I for my part by comparing the 20. cap. of Isai with the 9. verse of this chapter do iudge it may be gathered that No was destroied by the Assyrians before that their king Sennacherib made that noble voyage into the Iewes whereof we reade Isai 36. Nay moreouer before he reigned yet notwithstanding after that the ten tribes of Israel were caried away captiue by Salmanazarking of the Assyrians For betweene Salmanazar Sennacherib kinges of Assyria I place Sargon in the middle of whom is mention Isai cap. 20. by whose authority and appointment but vnder the conduct or leading of Tartan a noble man of his the Philistines were first ouercome and afterward the Egyptians to wit three yeares after and the city No then taken For they which thinke that the Empire of the Assyrians did not reach vnto Egypt are deceiued as appeareth by the 7. of Isai ver 18.19 where God saith And in that day shall the Lord hisse for the fly that is at the vttermost part of the flouds of Egypt But the Assyrians conqueâ—ing the Egyptians is more p aiâ—ly expressed Isat 20. for the bee which is in the land of Asshur and they shall come and light all in the desolate valleys and in the holes of the rockes and vpon all thorny places and vpon all bushy places The multitude of the citizens oâ— No with their munition and situatian of their city to what end mentioned Further here are rehearsed the multitude of the citizens and the munition and situation of this city whereby it might seeme vnable to be wonne to beate downe the pride and security or carelesnes of the Niniuites It was a populous city or very full of people the mother or head city of the rest it was situate betweene the parting 's or mouthes of the riuer Nilus Some hold that it was situate at the mouth or entry of Canopus one of the streames that falleth into the riuer Nilus neere vnto the lake Mareotis the Iland Pharus Some thinke it was seated in an other place by the IlaÌ„d Meroe Last of al it was on euery side compassed fortified with the sea or with the waters Whereupon if it be taken for the city Alexandria the which was restored for No it was hard to be comen vnto hauing entrance only by three chanells of the sea as writeth Plinius lib 5. Natur. histor cap. 10. and out of him afterwardes Solinus Poly. histor cap. 35. Ver. 9. Ethiopia and Egypt were her strength and there was none end Put and Lubim were her helpers An amplification of the strength of the city No. AN amplification of the strength of the city No by the inhabitants and other powers which did ayd and helpe it that the Niniuites should not thinke themselues safe against GOD by meanes of their owne forces also the aides of their confederates So then when as No was besieged all Egypt it selfe did help it so likewise did the Ethiopians neere vnto it and the people of Lybia and the Nigrites or Cyrenians the Ammonites that is the dwellers on the sandes What this people are must be learned out of Genes cap. 10. that we may be the shorter Ver. 10. Yet was shee caried away went into captiuity her young children also were dashed in peeces at the head of all the streets they cast lottes for her noble men and all her mighty men were bound in chaines The dâ—stâ—uction of this â—â—mâ—us city No 〈◊〉 whose lameâ—taâ—â—e ouerthrow there are heare â—eâ— downe foure tokens THe destruction of the sayd City No and the same most miserable that the Niniuites may be terrified or feared with this iudgement of God vnderstaÌ„d that nothing can withstand God nor that any forces nor princes nor great and mighty men may be excepted from these punishments Moreouer there are in this verse set downe foure tokens of extreme misery The first is captiuity or carying away of all the people from their owne homes vnto straunge countries It is an hard thing to be a captiue but much more hard is it to be caried away 1 Captiuity and being robbed and spoyled of all our goodes to be led into vnknowen landes to be a slaue there the which is wont to be the condition and case of a people caried thus away by enemies from their owne country The second thing is 2 The dashing in peeces of their children The dashing in peeces of their children at the heads of all their lanes and streetes This no doubt was a token of notorious cruelty shewed by the enemies against the inhabitants of the city No and a signe of exceeding great misery and wasted strength of so great and mighty a city when as the fathers were constrained to behold and suffer their children in such sort to be torne in peeces to be so dashed with stones to be so cruelly slaine and murthered and to suffer and let them lie so as if they had no care of them The third point is 3. They cast lottes
worship him for euer OVT OF EPIPHAnius his booke of the life of the PROPHETS The lyfe and death of the Prophet Oseas OSee the Prophet the sonne of Beeri borne in Belemoth Osee of the stocke or tribe of Isachar gaue a signe and a wonder to wit that the Lord should come from heauen into the earth and that this should be the token of his comming if that same oke in Seloin be of it selfe clouen into twelue parts and doe become so many okes And so it came to passe He prophesied not a little of the fornication and whoredome of his nation When hee had layde downe his life in peace he was buried in his owne lande The lyfe and death of the Prophet Amos. AMos the Prophet borne in Theuca of the land of Zabulon Amos. was father vnto the Prophet Esaias And beeing continually beaten of Amasias the Priest of Beth el he was laid waite for and rayled at In the ende the sonne of Amasias slewe him striking him about the temples with a club because that he had checked him about the snares of the two calues of gold But yet breathing he went into his owne countrey and there dying was buried with his Auncetours The lyfe and death of the Prophet Micheas MIcheas the Prophet the Marathite Micheas was borne of the tribe of Ephraim When as he had shewed many things vnto Ahab king of Iuda he dyed beeing cast downe headlong by Ioram the sonne of Achab because he had reprooued him for the iniquities of himselfe and of his Auncetours the which they had committed He beeing deliuered from the prison of his bodie founde a tombe alone by himselfe at Maratha in his owne land neere vnto Polyandrum And his tombe is most famous euen vntill this day The lyfe and death of the Prophet Iohel IOhel the Prophet Iohel borne of the tribe of Reuben in the lande of Bethor prophesied many things ouer Ierusalem and or the ending of nations He also ended his daies in peace and was buried at Bethor in glorie and honour The life and death of the Prophet Abdiu ABdihu the Prophet born in Sichem Abdihu and in the land of Bethachamar This is he who caried the halfe Centurion or peâ—e Captaine and whome Elias the Thesbite spared He went down to speake with the king and after this being a forsaker of the kings ordinance he stucke vnto Elias the Prophet and became his disciple for whose sake sustaining many things he was saued And ending his life he was buried with his father in the land of Bethachamar The lyfe and death of the Prophet Ionas IOnas the Prophet was of the lande Cariathamarim Ionas not farre from Azotus a citie of the Greekes neere vnto the Sea At that time the Prophet Elias reprooued Achab the prince of Samaria The same Elias when as he gat him selfe into the wildernes by reason of a great famine the which he had called vpon the lande where beeing nourished by ravens he quenched his thirst with the water of the brooke and when the brooke was dried vp heâ— was an hungred and remooued vnto Saraptha a citie or towneâ— Sidonia It seemeth that in this some other things before and hereafter that Epiphanius was deceiued and therefore no futher to be credited then he hath the word of God to warrant him vnto a certaine poore woman a widowe the mother oâ— Ionas and entred into her house Nowe the woman left nothing vndone of that which he commanded her And he did eate and blessed her as well in her grayne as in her oyle and he remained with her for he could haue no aboad with the vncircumcised And when as Ionas the sonne of this widow was deceased God raised him vp by Elias and restored him aliue vnto his mother because of the entertainment which she gaue him When Ionas therefore came vnto full age he was sent vnto Ninive to the Assyrians and when as he went about to flie from God he was swallowed vp of a Whale in his iourney minding to haue gone vnto Tharsus And going forth againe out of the Whale he preached in Ninive Then the Ninivites repented before God made God to become fauourable vnto them but Ionas ouertaken with heauines returned vnto his natiue countrey and did not thinke good to remaine at home but taking vnto him his mother was a soiourner in Sur in the land of the Heathen for he said least peraduenture it be cast in my teeth that my prophesie against the Ninivites was vaine or false When as therefore he dwelled in the land of Saar he died there and was buried in the caue of Cenezeus the Iudge And the same Prophet prophesied that when they should see in Ierusalem innumerable strangers from the West the same citie should be pulled vp by the roote and vtterly be destroyed The lyfe and death of the Prophet Nahum NAhum the Prophet Nahum was borne at Elckesi beyond the riuer Iordan towards Hegabar of the tribe of Simeon This is that Prophet who after Ionas gaue a signe and a wonder ouer Ninive that in time to come it should be destroied by sweete waters and earthly fire That which in the end came to passe because that fire out of an earthquake compassing it round on euery side water also comming by and by from the wildernes drowned all the higher places of the citie As for Nahum he gaue ouer his life in peace and resteth in quiet death in Begabar in his owne home The life and death of the Prophet Abacuk ABacuk the Propher borne in the countrey of Bexzochar Abacuk and tribe of Simeon When as before the taking of it he did foresee the captiuitie of Ierusalem he did greatly lament both over the citie and also ouer the people of the same And when as Nabuchodonosor drewe neere Ierusalem to destroy it he fled into Ostracine and remained a dweller there in the land of Ismael But when as the Chaldees breaking vp from Ierusalem returned into their owne countrey with the spoile and captiues and the remnant of the citie Ierusalem went downe into Egypt this Prophet comming againe into his owne countrey serued the reapers in his field For he had sowen barly but straight as he had prepared meate for them he prophesied vnto his saying I shall goe into a farre countrey and returne quickly but if I make any long stay set you before our reapers what to eate And beeing carried vpon the sudden into Babylon he gaue Daniel his dinner who was in the caue with the lyons After comming forth he stood with his reapers as they were now at supper did not impart vnto any man any thing of this matter which had happened Furthermore within fewe dayes after Abacuk shewed afterwards out of Babylon that the people should returne to Ierusalem He gaue them also a signe which dwell in Indea namely that they should see in the Temple a great light shining clearely and so should behold
grace and fauour toward his wherein faith in God his elect or chosen ouercommeth 〈◊〉 the ende as in Ionas it did ouercome Such a like thing may 〈◊〉 obserued in the Psalmes 73. and 116. ver 4 10 11. The Temple taken for all other sacraments by the figure Synecdoche which is when as the whole is put for the part or contrariwise the part for the wholt Moreouer whereas by the figure Synecdoche Ionas makeâ— mention of the Temple of Ierusalem aboue all other Sacramenâ— of that time vnto the which he hopeth that he shall yet goe againe this appertaineth hereunto that he may shew that he dâ— earnestly set before him selfe the Sacraments and signes of Goâ— his couenant with Israel and called them as it were to helpe him against that importunate or vnreasonable and strong assaultâ—â— distrust so that by this place if there were no more they may bâ— vnderstoode to be vngodly and wicked persons the which dâ—â— despise and reiect or refuse of contempt the Sacraments appoinâ—ted by God for the confirmation or strengthening of our faith Vers 6. The waters compassed me about vnto the soule the depâ—â— closed me round about and the weedes were wrapt about maâ— heade The third amplification of the danger THe third amplification of the daunger by the manner 〈◊〉 plight that Ionas was in whereby appeareth no hope of escaping and deliuerance that the power and goodnes of Goâ— may be acknowledged to be the greater who notwithstanding deliuered Ionas out of that daunger 1. He is compassed with waues on euery side And here he briefely reheatseth three things namely that he was on euery side compasseâ— round about with the waues so that he could not swimme oâ—â— Secondly that he was so ouerwhelmed in the deep that he could not come vp againe Thirdly 2. He is in the depth that his very head was compassed with the ooze and other weedes of the sea the which doe hold and drowne the swimmers be they neuer so strong otherwise 3. The sea weeds compasse about his heade Whereof it is manifest that Ionas when be was cast out of the shippe and before that he was swallowed vp of the whale did in such sort fall into the sea that he was tumbled and drenched into the very bottome of the sea and there did see him selfe on euery side ouerwhelmed and couered with waters and to be wrapped and carried away with most horrible and dangerous whirle-pooles Vers 7. I went downe to the bottome of the mountaines the earth with her barres was about me for euer yet hast thou brought vp my life from the pit O Lord my God The 4. amplification by the description of the sea and her shoares in the which Ionas was THe fourth amplification by the description of the sea it selfe wherein Ionas was and of the shoares thereof by the which is shewed that this place could not be escaped out of by any mortâ—ll man For Ionas was grabling in the very feete of the mountaines compassing in that sea and in the vtmost parts and barres or bolts of the earth the which in that part of the sea no man can breake or ouercome by strength that from thence hee may swimme out of the waters vnto the shoare He doth therefore liuely set foorth the situation of the sea of Ioppe into the which Ionas was cast and teacheth that the same was compassed about on euery side with cliffes and high rockes such as is the situation of the Syrian sea The Poets fein that this Andâ—om da for her pride was chained to a recke of the sea neere vnto Ioâ—pa to be devoured by a sea monstâ—r or whale from whome she was deliuered by Perseus who afterwards maried her especially at the citie Ioppa This may easily be gathered out of the prophane or Heethen writers where they write of Perseus and Andromeda Plinius lib. 5. Natur. Hist cap. 13. Ioppe saith he a citie of the Phoenicians was before the ouerflowing of the worlde with the floud and is seated vpon an hill hauing a great rocke before it And cap. 31. he faith out of Mutianus That the sea is there 50. cubits deepe Strabo lib. 16. speaking of Ioppa and of the situation of that place writeth That it is a very high place so that they say that from thence may be seene Ierusalem the chiefe citie of the Iewes Therefore I thus take these words The roots of the sea or the bottome of the sea the barres or bolts of the earth for the mountains themselues the which doe shut in that shoare and doe there beate backe the sea which mountains Ionas calleth the barres of the earth or the rayles seâ— by God himself against the sea that it passe no further after which like sort God speaketh vnto Iob cap. 38. ver 4. 10. Where wast thou when I laid the foundations of the earth When I stablished mâ— commandement vpon the sea and set barres and doores and said Hitherto shalt thou come but no farther and here shall it stay thy proudâ— waues These so high and craggie rocks at that place especially no mortall man is able to clime vp and by them to saue them selues from shipwrack because both of the roughnes also the height of those hills and rocks And this much hath Ionas spoken of the greatnes of his daunger wherein consisteth the first part of thiâ— praier 2. The benefit of God in deliuering Jonas consisting of two points The second part followeth where Ionas his deliuerance madâ— by God notwithstanding this daunger is described Yet saitâ— Ionas hast thou made my life to come vp from the graue c. Anâ— hereby the glorie of God in helping those that are his appeareâ— to be the greater that is his bounteousnes and power by how much the daunger is greater and certaine This part of the versâ— containeth two things 1. The summe of his deliuerance For God by his wonderfull power to wiâ—â— breaking and remoouing all the former lets which he hath recited made him lying in the very bottome and depth of the sea 〈◊〉 it were in a graue where he was now oppressed or kept vnder 〈◊〉 arise and come vp and that aliue It hath therefore an emphasis 〈◊〉 force when he saith Thou hast made me to come vp that it may bâ— set against the words of the 4. ver Thou hadst cast me into the bâ—tome into the heart of the sea There is also a notable antithesis 〈◊〉 contrarietie betweene life and the pit or corruption and that nâ—â— euery corruption but an vtter corruption the which is death Sâ— theÌ„ God brought forth Ionas aliue out of the very iawes of death or out of the castle of hell The which thing is a shape figure aâ—â— confirmation of the resurrection or rising againe of the deadâ— For albeit Ionas lying in that place and bellie of the fish haâ— not yet giuen vp the ghost yet it came to passe beyond the natuâ—â— of
signe or senfie of Idolatry remaine among the godly euen in the very names the godly talking and speaking of God shal no more vse the word Baal but shal cal him Ichouah and their husband And such titles doth the Prophet Isaâ— giue vnto God cap. 54. ver 5. where we read thus For heethâ— made thee is thine husband whose name is the Lord of hostes and thy redeemer the holy one of Israel shall bee called the God of the wholâ— worlde And truely we ought to hate euen the very names of Idols neither is it lawful to vse them when as we speake of God Finally we may neuer talke of any filthy matters but by way of execution or detesting and abhorring of them And therefore Psal 16. ver 4. Dauid witnesseth That he will not with his lippes make mention of the names of their Idols And Paul Ephes 5. ver 3. sayth Bâ—â— fornication and all vncleannesse or couetousnes let it not bee once â—â—med among you as becommeth Saints yea vnder the Gospel Paulâ— Cor. 6. vers 15. opposeth or setteth Baal against Christ saying What concord hath Christ with Belial Vers 17. For I will take away the names of Baalim out ofâ—â— mouth and they shall be no more remembred by their names An amplficatioÌ„ of the former promise AN amplification of the former promise For the faythfulnes of this spirituall marriage shall be so sincere and pure euen on the behalfe and parte of the godly that God so firmly ioyning and turning their hearts vnto him they shall within themselues blouâ— out doe away and vtterly cast out both from their minde and mouth al remembrance of Baal that is spiritual fornication and the occasion thereof Vers 18. And in that day will I make a couenant for them with the wilde beasts and with the foules of the heauen and with that that creepeth vpon the earth and I wil breake the bow and the sworde and the battell out of the earth and will make them to sleepe safely THe third kinde of benefites the which although it bee referred vnto earthly benefites A third kind of benefites yet is it diuers from that which is contained before ver 15. For there foode and sustenance was promised but here peace and great tranquillity or quietnes And this kinde of benefites also is an especial gift of God the which is opposed or set agaynst the former calamities and miseries of this people the which by warres they had now already so often felt Of this benefite of GOD towardes the godly the lawe maketh mention Deut. 28. Also Psal 25. ver 13. where the Psalmist speaking of the godly man sayth His soule shall dwell at ease and his seede shall inherite the land And Psal 144. ver 14. among other the blessings in that Psalme reckoned vp he addeth That there be none inuasion nor going out nor no crying in our streetes Further there is in this place promised vnto the Church peace both with the bruite beastes and also with men themselues And with the bruit beasts because that by the beasts men are wont to bee troubled and beastes together with the hurt that they may doe vnto men is reckoned vp among the foure sortes of God his plagues Ezec. 14. ver 21. For thus saith the Lord God God his foure sore iudgments How much more when I send my foure sore iudgments vpon Ierusalem euen the sworde and famine and the noysome beast and pestilence to destroy man and beast out of it And Eliphas Iob 5. ver 23. doth in like maner rehearse this security from the feare of the beasts of the fielde as a speciall fauour of God towards the godly when hee sayth For the stones of the field shall be in league with thee and the beasts of the field shall bee at peace with thee But when God shall performe this blessing here promised the godly shall haue peace and securitie or freedome from danger euen from all kinde of beasts whether they haue their being in heauen that is in the ayre or in the waters or in the earth For they are all at God his command to execute his iudgement vpon the disobedient vnto his word And hereof we haue example in the Lyons sent in by God vpon those Idolatrous nations whom the king of Assyria placed in the Land of Israel who slew them as they themselues complaine because they knew not the manner of the God of the land 2. King cap. 17. ver 26. Yea the Church of God shall be at peace with men also For all warres shall be whist and such things as are vsed for the making of warres withall as bow sworde speare c. shall be broken in peeces by God that the Church euen in this world may dwel safely among men and publikely and openly serue the true God and worship him according to his worde And this is acknowledged for God his great benefite Act. 9. ver 31. where it is mentioned That the Churches then had rest through all Iudea and Galile and Samaria and were edified and walked in the feare of the Lord and were multiplyed by the comfort of the holy Ghost So Psal 46. ver 9. Dauid speaketh of God that He maketh warres to cease vnto the ends of the world he breaketh the bowe and cutteth the speare and burneth the chariots with fire And Isai imputeth it vnto one of the fruites of the Gospell that God wil knit the hearts of the godly by the same conuerted in such a godly loue and amitie that they shall be at peace and concord one with another cap. 11. ver 9. Then shall none hurt nor destroy in all the mountaine of mine holinesse sayth God for the earth shall be full of the knowledge of the Lord as the waters that couer the sea The like he reporteth cap. 2. ver 4. That they shall breake their swords into mattocks and their speares into siethes nation shall not lift vp a sword against nation neither shall they learne to fight any more Vers 19. And I will marrie thee vnto me for euer yea I will marrie thee vnto me in righteousnesse and in iudgement and in mercie and in compassion A repetition further declaration of one of the former benefites A Repetition and declaration of that benefite the which is contained before vers 16. that it may of vs bee better vnderstood what manner of benefite it is and how great it is And it is rehearsed againe because it is the foundation and cause of the rest of the gifts of God towards vs. There haue been inserted or set betweene this benefite there mentioned and here againe repeated certaine things in the meane season touching earthly blessings because that in the reckoning vp of so great store and plentie of the gifts of God towards his Church neither order nor method can exactly or perfectly be kept for the power and meditation or thinking of the wit of man vpon them is ouerwhelmed with the multitude of theÌ„ much
disobedience and other vices and so consequently of the destruction ruine misery of this people Two parts of this verse This verse hath two partes The first Concerneth the people The second The Priests themselues who ought to instruct the people in the word and feare of 1. Concerning the people As touching the people God pronouÌ„ceth that they shal be destroyed that is that they shal be pulled vp by the roots 2. Concerning the Priests and vtterly killed and spoiled for euer growing any more The cause is added or set downe Because this people wâ—â— without knowledge Here first of all the worde knowledge is restrained vnto thâ— knowledge of GOD 1. The people The word knowledge taken here Secondly vnto the knowledge of the truâ— God and not of any counterfeit God finally vnto the true â—â—â—wledge of that same true God 1. For the knowledge of God the which is to bee had throâ—â—◠〈◊〉 holy Ghost out of his written word only and not out of theâ—â—â—â—tions and deuices of men It is not therefore to bee referrâ—◠〈◊〉 that knowledge of God 2. The knowledge of the true God the which hath remayned and is inâ—â—â—ly by the light of nature left vnto vs by the things and crâ—â—â—â— the which we see and doe beholde with our eyes 3. The true knowledge of the true God For the Isrâ—â—â— were not voyde of this but the name of knowledge betoken 〈◊〉 vnderstanding of the secret of God reuealed to the faithful◠〈◊〉 written word and so is the Grâ—eke word gnôsis euery wheâ—â—ken in Paul So the word knowledge is taken Isai 5. ver 13. wâ—â—â— hee sayth in the person of God Therefore my people is gone into captiuitie because they had no knowledge So cap 11. ver 9. rendring a reason why violence and wronge and hurting one of another should cease in the faythfull conuerted by the Gospel he saith For the earth shall be full of the knowledge of the Lorde as the waters that couer the sea Moreouer 2. The Priests as concerning the Priests who haue beene the cause of this ignorance they also shall be punished of God and that iustly and not only they themselues but also their children and al their posteritie For God in the end made al this kind of Priests to be miserable scorned who both before then also haue taught and did teach the Israelites most naughtily and falsly first in the captiuity of Assyria afterwerds in all the rest of the time following as it now also appeareth in the other Leuites and Priestes and in their posteritie and children which are remayning in the Iewish nation Whereby appeareth that a most grieuous punishment is threatned by the Prophet vnto sacrificing Priests that is vnto all wicked teachers euen vnder the Gospel of whom and their punishment Peter writeth at large in these wordes 2. epist cap. 2. vers 1 2 3. But there were false Prophets also among the people euen as there shall be false teachers among you which priuily shall bring in damnable heresies euen denying the Lord that hath bought them and bring vpon themselues swift damnation And many shall follow their damnable wayes by whome the waie of trueth shall bee euill spoken of And through couetousnes shall they with fayned words make merchandise of you whose iudgement long agone is not farre off and their damnation sleepeth not The cause of this punishmeÌ„t of the Priests Further the cause is added and the same most iust of this so fearefull iudgement of God against them to wit for that these fellowâ—â— who should haue instructed others in the true knowledge of â—â—â—d and did professe the same yet notwithstanding did first themâ—lues despise the same knowledge yea and forgat it also and therefoâ—â— could not teach it vnto others Wherefore they shall by God â—â—â—de priued and bereaued of their dignitie and shall bee put from their degree and Priesthood So Christ threatneth the Scribes and Pharisies Mat. 21. ver 41. who with their own mouthes pronounce the it owne sentence against themselues when they answere vnto â—is demaund what shal be done vnto those wicked husband men who lâ—â—lâ—d the Lord and heire of the vineyard He shall say they â—ruelly destroy those wicked men and shall let out his vineyard vnto oâ—â—en 〈◊〉 and men which shall deliuer him the fruits in their seasons â—o Ezech. 44. vers 12. the same iudgement is rehearsed against the â—â—â—â—lâ—ese words Because they serued before their Idols and causâ—d the house of Israel to fall into iniquitie therfore haue I lift vp mine â—â—ndâ—gâ—â—st them sayth the Lord God and they shall beare their iniâ—â—itie â—he selfe same at this day falleth out vnto the Popish Biâ—ops Vers 7. As they were increased so they sinned against me therefore will I change their glory into shame The punishmeÌ„ts of false and loytring teachers NOw from this place the Prophet entreth into those punishmeÌ„ts the which God threatneth vnto these false or negligent teachers that by this example al others that are set ouer the church for the gouernement and teaching of the same may learne to doe their duetie for as Paul saith the office of a Bishop is ergon that is to say a worke and not onely time that is a certaine dumme dignitie and honor 1. Tim. 3. ver 1. This is a true saying if any man desire the office of a Bishop he desireth a worthy worke And therefore Isai in their colours painteth out those that rather seeke the gayne then to discharge the paine and the profite before the teaching of the flocke cap. 56. ver 10 11. in this manner Their watchmen are all blinde they haue no knowledge they are all dumme dogges they cannot barke they lye and sleepe and delight in sleeping And these greedie dogges can neuer haue enough and these shepheards cannot vnderstand for they all looke to their owne way euery one for his aduantage and for his owne purpose Therefor Oseas here amplifieth both the sinne and also the negligence or sluggishnes of the Priests that the punishment of God against them may appeare to bee the more iust The prophet by comparing the honor of the Priests aboue the rest of their brethren increaseth their sâ—a in staining and blotting of the same by negligence and false doctrine And first of all in this place he doth it by the comparing of the honor the which they had obtayned from God among that people aboue the other tribes of the sayd people as appeareth 1. Sam. 2. ver 28. where God by the Prophet putteth Eli the Priest in mind of the same dignitie whereunto he called Aaron and his posteritie aboue the rest of the people saying And I chose him out of all the tribes of Israel to be my Priest to offer vpon mine altar and to burne incense and to weare and Ephod before me and I gaue vnto the house of thy father all the offerings made by fire of the children
And vnder the name of Niniueh 3. The certainty of his prophesie What the figure Metonymia is see Oseas cap. 4. ver 1. What the figure Synecdoche is see Amot cap. 5 ver 21. according to the rule of the figure Metonymia I doe not onely vnderstand the citizens themselues but also I doe comprehend the whole kingdome and countrey of Assyria how farre soeuer at that time it did stretch by the figure Synecdoche of the which kingdome the citie Niniueh was the head and chiefe seate For the threatnings and iudgements which are here denounced or declared doe containe also the destruction of the whole Empire of the Assyrians as well as of this Citie Vers 2. God is iealous and the Lord reuengeth the Lorde reuengeth euen the Lord of anger the Lord will take vengeance on his aduersaryes and hee reserueth wrath for his enemies Hee extolleth the iustice and the power of God THe Prophet being to threaten vnto a most great and mighty Monarchie or Empire at that time destructiō the which should be performed by God doth first preach of both the iustice and also the power of God the which he doth highly and with great maiestie extoll and set vp aboue all humane power And first of all of his Iustice for that when as God is most holy he cannot but most greatly and iustly be moued with the sinnes of men conspiring agaynst him and the lawes which he hath giuen vnto mankinde whom so conspiring he calleth here his aduersaries and enemies he cannot but be angry with such wicked persons and in the ende most seuerely or sharpely punish them but he reserueth or keepeth the effects of that his anger towards them vnto a fit time and season albeit he seemed altogether to haue forgotten their haynous offences Wherefore this thrise repeated mention of reuenge and vengeance and the hotenes and force of his anger wherewith Nahum sayth that God was takē is not an vnaduised or mad hastines but an exceeding great hatred of God against the vngodlines of al men albeit that he beare long with it notwithstanding to wit that men should repent Roman 2. or bee made vnexcuseable Vers 5. The mountaines tremble for him and the hilles melt and the earth is burnt at his sight yea the world all that dwell therein An amplification of the former effects AN amplification of this effect For God doth not onely mowe downe the flowres and the blossomes and the ornaments of the mountaines but also moueth and shaketh the mountaines themselues that they both tremble and totter in their places and are caried into other places and finally are melted and doe perish vtterly howsoeuer they may seeme with most strong rootes to be grounded in the earth and to be altogether vnmoueable But why should not God doe these things who in the name of Christ hath giuen vnto his elect and faythfull men the power to bring this thing to passe For Mat. 17. ver 20. Christ sayth vnto his disciples Verily I say vnto you If yee haue fayth as much as is a graine of mustard seede yee shall say vnto this mountaine Remoue hence to yonder place and it shall remoue and nothing shall bee vnpossible vnto you And of this great power of God we haue also Psalm 29. vers 5.6 The voyce of the Lord breaketh the Cedars yea the Lord breaketh the Cedars of Lebanon Hee maketh them also to leape like a calfe Lebanon also and Shirion like a young Vnicorne Further there is an example of this thing recited Exod. 19. vers 18. of the trembling smoking and shaking of mount Sinai at the giuing of the lawe the which is also repeated afterward agayne Psal 68. vers 8. and Psal 114. vers 4. There are also many such like things reported by Plin. lib. 2. Nat. Hist. and by other Hystoriographers and writers of naturall matters Moreouer the other parts of the earth nay the whole world inhabited is brought forth also for a witnes of this surpassing power of God For when as God pleaseth the earth it selfe burneth nay flameth the which both fell out in the destruction of Sodome and also at other times and hath in like manner been often seene in the mountaine Aetna and Vesuuius and Plin. lib. 2. Nat. Hist. cap. 106. reciteth other examples of this thing Thus God hath power ouer all elements yea heauen it selfe as Peter teacheth 2. epist cap. 3. ver 10. where he sayth But the day of the Lord will come as a theefe in the night in the which the heauens shall passe away with a noyse and the elements shall melt with heate and the earth with the workes that are therein shall bee burnt vp Because he is the creator of the whole world and all the partes and elements therof Of which things there are examples in Christ commaundnig both the windes and the waters Mat. 8. ver 27. Where after his miraculous calming of the rage of the sea of the windes the men marueiled saying what man is this that both the windes and sea obey him Ver. 6. Who can stand before his wrath or Who can abide in the fiercenes of his wrath his wrath is powred out like fire and the rockes are broken by him The conclusion THe conclusion Therfore nothing can stand against the so mighty power of God being angry with the Assyrians Nothing can abide before him in his wrath Finally nothing can euer lift it selfe vp when as he presseth downe Wherfore those forces of the Assyrians fearfull vnto the world and at the which it is astonied shall not let but that they and their Empire shall be ouerthrowen by God and fall So Dauid speaketh of God his power to bring his enemies to nothing Psal 68. ver 2. As the smoke vanisheth so shalt thou driue them away and as wax melteth before the fire so shall the wicked perish at the presence of God And Psal 130. ver 3. he crieth out If thou O Lord straitly markest iniquities O Lord who shall stand 1 The conclusion confirmed by a Similitude Moreouer this conclusion is confirmed by a similitude For the anger of God is most like vnto fire and a flame the which beeing kindled forthwith is scattered abroad on euery side breaketh forth and raungeth so that many times but one little sparke of it consumeth and burneth an whole wood as Iames speaketh cap. 3. ver 5. Behold how great a thing a little fire kindleth Lastly God is called a consuming fire Deut. 4. ver 24. 2 By the effects Againe this selfe-same is prooued by the effects For the rocks themselues which are the hardest kinds of thinges do leape and melt and cleaue a sunder when God is angry and so commaundeth Example in the death of Christ Mat. 27. ver 51. And at other times also and ages in the which the selfe-same thing hath come to passe that is to say the rocks haue bin clouen by God and by his lightning Ver. 7. The Lord
witches or Southsayers Moreouer euery punishment either vpon any one man or vpon a companie of meÌ„ or some nation is so much the more grieuous and hard to be borne when as it is an example that is taken or executed in such sort that the same is a publike example vnto others for this is a most great shame Further God shall bring vpon the Assyrians and especially the Niniuites all kinde of reproch and shame for he shal cast vpon them al kind of lothsome and filthie things And whatsoeuer thing among men is wont to be counted most shamefull foule and reprochfull all that same shall fall out vnto the Niniuites and that from euery where and on euery side To this purpose tend these speeches I will throw vpon thee filthie things wil bring shame vpon thee that the Niniuites and these sorcerous fellowes should not thinke that there should be any kind of reproch which should not be brought vpon them Vers 7. And it shall come to passe that all they that looke vpon thee shall flee from thee and say Niniueh is destroyed who wiâ— haue pittie vpon her Where shall I seeke comforters for thee An amplification of the greatnes of this punishmeÌ„t takâ—n from the effect of the same THe same greatnes of the punishment and reproch of the Niniuites is againe amplified by the effect or feare which it shall strike into all that do behold it In conclusion it shall be so great that there shall want comforters to comfort the Niniuites because of the greatnes of this punishment which they shall suffer and the bitternesse of their sorrow Finally no man shall sorrow with them as if the affliction and miserie of the Niniues should exceed all feeling and degree of man his mourning and sorrow For men do sorrow with other men sorrowing in those matters the which we may conceiue in the feeling and estimation of men But whereas the sorow is so great and so bitter and so fearefull that no man would wish or think it could come to passe vnto any man Iob his comforters except it be such a one as God doth vtterly hate and will haue to perish then they doe cease from sorowing with and comforting such a person So they which came to comfort Iob when as they did behold with their eyes the greatnes of his punishment and affliction they left off to comfort him and to sorrow with him For they held their peace nay rather they began to accuse Iob and to finde fault with him and blame him as a man forsaken of God For such shal be their slaughter and ouerthrow that it may plainely appeare to be an extraordinarie Plague of God and therefore all men shall confesse that they are not to be comforted and that no man ought to sorrow with them as namely being such as with whom God is vnappeasablie angry that is to saye The horror or loathing that men shall conceiue at the sight of the miseries of the Niniuttes described by two effects whom God doth not punish as other men to wit whom he will haue left to liue but whom he hath decreed vtterly to destroye and roote out Therefore all men shall rather detest the Niniuites then comfort them other men and people shall rather hate them then pittie them In a word the punishment layd vpon the Niniuites by God shall rather strike into those that behold it a loathing then a compassion towards them because that it shall be a iudgement of men hated of God and consequently most wicked 1. All that see them shall flee from them And in this place this lothing of them is described by these two effects the which are taken and noted from the common manner of men First whosoeuer shall see the Niniues or their Citie so spoyled shall flee from them and shunne them as men accursed that is vowed vnto Hell and destruction and by keeping companie with whom others may feare least they pull vpon them selues ruine and destruction Therefore all men shall get them farre off from that Citie and from the Citizens thereof thus afflicted or punished The second token of this horror or lothing of them is That no man shall sorow with them or sick comforters for them as being such who are punished by God aboue the common and vsuall manner and consequently for whose punishment men ought not to be sorie as who haue deserued such destruction whose sorow is not to be deminiâ—hed or eased as who were iudged of all men to be most worthie of this sorrow because of their notorious offences Vers 8. Art thou better then No * Or which is the nource or mother citie which was full of people that lay in the Riuers and had the waters round about it whose ditch was the Sea and her wall was from the Sea A Confirmation of the former punishments by the example of No aâ—most great Citie And this verse is as it were an Hypophora A confirmation of the former punishments The figure Hypophora what it is see Amos cap. â— ver 21. or answering of an obiection wherewith answer is made either vnto the Niniuites themselues or vnto others shifting of the former iudgements of God because of the greatnesse and power of Niniueh Nay sayth the Prophet they shall come to passe and this is proued by an example of things already donne whereby God sheweth that he is able to ouerthrowe all Cities and be they neuer so mightie therefore he is also able to destroy Niniueh Two parts of this verse Moreouer there are in this verse two things to be marked To wit the kinde of speaking and the matter it selfe The kinde of speaking is full of Emphasis or vehemencie and force 1. The kinde of speaking What the figure Apostrophe is see Amos cap. 8. ver 4. For the Prophet vseth interrogations or asking of questions and by Apostrophe turneth his speech vnto the Niniuites that he might stirre them vp the more to consider the example layde before them that he might the more shake off from them their vaine trust So the infedels or vnbeleeuers and hypocrites must be sharply and roundly dealt withall For otherwise they take their rest without feare and are luâ—sed a sleepe in their sinnes 2. The matter itselfe The matter or thing it self the which is set before the Niniuites as an example to behold is the destruction or ouerthrow of the citie No whose forces munitions power are first described and afterward the most miserable and lamentable destruction of the same And it is set forth as a fresh and famous example at that time But this No was a citie of Egypt and not the same with Noph the which also it selfe was a citie of Egypt as appeareth Ezech. 30. ver 13. Thus saith the Lord God I will also destroye the idols and I will cause their idols to cease out of Noph There is mention made of this No Ierem. 46.
exceeding the truth not vnto the maintenance of a lye but to make that to be beleeued which seemeth almost incredible An amplification teaching that these threatnings concerne in generall all guiltie persons in those crimes whosoeuer A Confirmation of the former threatning by an Hyperbole or excessiue kinde of speech beyond and aboue the truth For he saith howsoeuer those which haue susteined and receiued wrong bee still and hold their peace yet doe the dum rafters and timber beames and the riches vninstlie horded and heaped vp complaine of so great iniurie or wrong done vnto them and doe require and aske vengeance at the hands of God against these sinnes Ver. 12. Woe vnto him that buildeth a towne with bloud and erecteth a citie by iniquitie AN amplification whereby he teacheth that the same iudgement of God doth appertaine and is threatned vnto couetous and cruell men not onlie such as are priuat persons but also vnto whole common wealthes Princes in like maner yea moreouer vnto the Kings and Emperours themselues Vers 13. Behold is it not of the Lord of hostes that the people shall labour in the very fire the people shall euen wearie themselues for very vanitie What the figure Hypophora is see Amos cap. 5. ver 21. THis is an Hypophora or answering of an obiection whereby he taketh away from them all hope of escaping the which they conceiued as appeareth vers 9. before First for that this vengeance and punishment shall be from God who is the rule ouer all things and whose will nothings can let nor hinder yea and it shall be most assuredly and speedilie And therefore hee said Behold Furthermore for that howsoeuer they doe flee vnto their idols either forging new or furbishing vp againe the old yet shall they wearie themselues in vaine and shall not for all this escape Vers 14. For the earth shall bee filled with the knowledge of the glorie of the Lord as the waters couer the sea A reason of the former the former iudgement THe rendring of a reason taken from the decree of God himselfe For God will haue himselfe and his glorie and power thus acknowledged of the world in stead of this that he was before in such sort contemned or despised of it And the Prophet looking especiallie into the destruction of the monarchie or Empire of Babylon the which hee had foretold in this selfe same chapter teacheth that then the iudgements of God shall euery where be scattered and spread so far a broad that they shall in such sort couer the whole earth as the waters doe the chanell of the sea And so in this place he returneth againe vnto the Chaldeans whom by meanes of the former digression or turning aside from the matter he had left Vers 15. Woe vnto him that giueth his neighbour drinke thou ioynest thine heate and makest him drunken also that thou mayst see their priuities An other cause of the destruction of the Chaldeans REturning vnto the Chaldeans he alleadgeth another cause of their destruction besides their couetousnes cruelty namely their exercrable or accursed treachery because that vnder a crafty counterfeiting of friendship and a pretence or colour of helpe learning out the weakenesse of their conferderates they inuadedor set vpon their goods kingdomes The which thing being then spoken of the nation of the Chaldeans appertayneth vnto all men yea priuate persons which are trothles and deceiuing others with counterfeiting of friendship But this meanes did the Romanes afterwardes increase and inlarge their Empire Vers 16. Thou art filled with shame for glorie drinke thou also and be naked the cup of the Lords right hand shall bee turned vnto thee It is meete the Chaldeans be serued as they haue serued others and shamefull spuing shall be for thy glorie BY the making of euery member of this verse to fit and answer God against the Chaldeans to wit that it is meete that they bee handled by God after the same maner and that they drink roundlie of the same cup the which they themselues had cruellie and treacherouslie mingled for others that they be shamefullie made naked as they haue made others naked Finallie that they feele at the last ignominie or reproch greater and more plentifull then that their cruell glorie and that they drinke of this cup of reproch and shame euen vntill they spue againe or vnto the very dregges Vers 17. For the crueltie of Lebanon shall couer thee so shall the spoyle of the beastes which made them afraid because of mens blood and for the wrong done in the land in the citie and vnto al that dwell therein THe fourth cause The fourth cause of the destruction of the Chaldeans What the figure Synecdoche is see Amos cap. 5 ver 21. and the same the chiefe cause of the destruction of the Chaldeans namely their crueltie against the people of God and the spoyling of all Iewrie the which by the figure Synecdoche is signified vnder the name of Libanon as which namelie was an earnest or pledge of the promise of God and finallie the sacking and ouerthrowing of the holy citie done by them most cruellie and mercileslie Isai 47. Vers 18. What profiteth the image for the maker thereof hath made it an image and a teacher of lyes though hee that made it trust therein when he maketh dumme idols The Idols shall not bee able to help the Chaldeans for these causes THis is an answering of an obiection least the Chaldeans might think to escape through the help of their idols and gods For he teacheth that the idols shall neither be able to defend nor help their worshippers the which thing hee proueth by the nature of the thing it selfe that is of the idols the which he describeth by these foure epithets or titles First because they are carued wood 1. Because they are carued wood and so consequentlie the work of mens hands Secondly because they remaine cast or molten images And therefore haue not by this workmanship of mā attained any diuine nature or new force 2. Because they remaine molten images Thirdly for that they teach lyes and false things And therefore Idolators are foulie deceiued when as they imagine them to bee gods and diuine powers Fourthly because such things are vaine and in themselues dumme and dead 3 Because they teach lyes And therefore they cannot doe anything nor answer vnto the prayers of them that pray vnto them Isa 40. and 44. ver 10. Who hath made a God or molten an image that is profitable for nothing And cap. 46. Vers 19. Woe vnto him that saith to the wood awake and to the dumbe stone rise vp it shall teach thee behold it is layde ouer with gold and siluer and there is no breath in it An amplification of the former refutation of the Chaldeans AN amplification of the former refutation or proouing of idols to bee vaine taken both from the curse pronounced against those
of afflictions or troubles They therefore which tooke away from the godlie this hope did impute or lay it vnto other causes both that the sea was dried vp in the passage of the people and also that the riuer Iordan was drie in like maner construing this to be done because God was especiallie angrie against these waters The Prophet denieth this to be true but answereth that so great maiestie of God appeared for the saluation or deliuerance of his Church for the preseruing whereof he stood in the battell against the enemies riding as it were vpon hooked or yron chariots and not triumphant chariots and fighting from his chariot Vers 9. Thy bowe was manifestly reuealed and the othes of the tribes were a sure word Selah Thou didst cleaue the earth with riuers An amplification of God his deliuerance of his people taken from the maner of his helping of them the which he also proueth by certaine adioynts AN amplification taken from the maner of the helpe shewed them For God most manifestly did cast his weapons against the enemies of his Church so that men did nothing at all doubt but that God did openly beare fauour vnto it The selfe same thing also he proueth by the adioynts of the which he reckoneth vp this first That out of the earth and rock strooken by the power of God there did gush forth water for drinke for the people Reade hereof Numb 20. 1. Cor. 10. Of all which benefites he addeth the foundation or ground lest the Iewes might ascribe so great fauour of God vnto their owne vertues 1. The giuing thē water out of the rocke namely the promise or word of God confirmed vnto the tribes that is the whole seed of Abraham by oth he sheweth to haue been the true cause of this helpe of God Vers 10. The mountaines sawe thee and they trembled the streamt of the water passed by the deepe made a noyse and lift vp his hand on hie 2. A double miracle THE second adioynt vnto this deliuerance of the people the which is a most cleere testimonie or witnesse both of the infinit or endles power of God ouer all things and also of his mercie and fauour toward his Church to wit a double miracle the which is described by an Anthropopatheia What Anthropopatheia is see Mich. cap. 7 ver 8. The first miracle was the trembling of the earth that is of the mountaines or a great earthquake there the which was at the giuing of the law wherwith the mountaine Sinai himselfe was shaken And this is reported Exod. 19.18 And mount Sinai was all on a smoke because the Lord came downe vpon it in sire the smoke thereof ascended as the smoke of a fornace and all the mount trembled exceedingly Hereof also speaketh Dauid Psal 114. ver 4.6 The mountaines leaped like rammes and the hilles as lambes Ye mountaines why leaped ye like rammes and ye hilles as lambes The second miracle appeared in the waters whilest both the red sea went backe and was dried vp at the commandement of God and also whilest the law being giuen in Mount Sinai there were thundrings and lightnings and most thicke cloudes and the noyse of a trumpet was heard in the ayre Of the going backe and drying vp of the sea thus it is written Exod. 14. ver 21. And Moses stretched forth his hand vpon the sea and the Lord caused the sea to runne backe by a strong East winde all the night and made the sea drie land for the waters were deuided Hereof the Psalmist speaketh thus Psal 114. ver 3. The sea sawe it and fled Iorden was turned back And Psal 77. ver 16.17 The waters sawe thee O God the waters saw thee and were afrayd yea the depths trembled The clowdes powred out water the heauens gaue a sound yea thine arrowes went abrode Of the thunder and lightning the thicke clowde and sound of a trumpet thus we reade Exod. 19. ver 16. And the third day when it was morning there was thunders and lightnings and a thicke clowde vpon the mount and the sound of the trumpet exceeding lowd so that all the people that was in the campe was afrayd Vers 11. The Sunne and the Moone stood still in their habitation at the light of thine arrowes they went and at the bright shining of thy speares THe third adioynt farre more wonderfull then the former miracles as namely that which appeared in heauen it selfe to wit 3. The standing still of the Sun the Moone in the Sunne and in the Moone who at the commandement of God stayed their course as it is Iosue 10. vers 12.13 Then spake Ioshua vnto the Lord in the day when the Lord gaue the Ammorites before the children of Israel and he sayd in the sight of Israel Sunne stay thou in Gibeon and thou Moone in the valley of Aialon And the Sunne abode and the Moone stood still vntill the people auenged themselues vpon their enemies is not this written in the booke of Iasher so the Sunne abode in the midst of the heauen and hasted not to go downe for a whole day Vnto this miracle the Prophet Habacuck ioyneth another like thereunto to wit for that the people went safely through the desert both by day and also by night in the light and shining both of a fierie piller giuing light vnto them in the night time and also of a clowde going before the Israelites in the day time This is recorded Exod 13. ver 21. after this maner And the Lord went before them by day in a pillar of a clowde to leade them the way and by night in a pillar of fire to giue them light that they might goe both by day and by night Vers 12. Thou trodest downe the land in anger and diddest thresh the heathen in displeasure The conclusion of the former discourse of the power of God for the good of his Church THe conclusion of the whole former meditation and narration of the power of GOD stretched out for the fauour of his church namely that there is no countrie or nation which the Lord cannot thresh and tread downe in his anger And therefore that the church hath a most excellent remedie and helpe of her saluation and deliuerance out of all euils in the same infinite or endles power of God Vers 13. Thou wentest forth for the saluation of thy people euen for saluation with thine anointed thou hast wounded the head of the house of the wicked and discoueredst the foundations vnto the necke Selah Another ground of this prayer hope of the Church A Light passing ouer vnto another matter by the which hee declareth another foundation or ground of this prayer and hope of the church namely the singular good will of God toward it whose foundation also and sundrie effects alreadie indeed tried and approued he rehearseth First therefore he affirmeth that God appeared to haue had a loue and a care of the saluation
of his church the ground of which care is Christ that is to say the adoption or choosing of the church in Christ Wherefore in the word Anoynted or Christ that same singular and free election of God touching the Iewes and also the cause thereof namely Christ the mediator of his church is contained Finallie hee rehearseth the effects witnessing that same singular good will of God toward the church among the which this is first reckoned vp that hee hath both wounded the head it selfe to with Pharao and the first borne of the wicked who afflicted or troubled it and also rased it vp from the very foundation that is with his whole army and familie Whereof see Exod. 11. and Psal 74. ver 13.14 where Dauid speaketh of this matter thus Thou diddest diuide the Sea by thy power thou brakest the heads of the dragons that is the seruants of Pharao in the waters Thou brakest the head of Leuiathan that is of Pharao in peeces and gauest him to be meate for the people in the wildernes This self same because it is a singular benefit the Prophet would haue to bee sung and noted by the musitians with a diuers tune and note the which he signifieth by this word Selah Vers 14. Thou diddest strike through with his owne staues the heads of his villages they came out as a whirle winde to scatter me their reioycing was as to deuoure the poore secretlie An amplification of the former benefit worke of God AN amplification of the former benefit and worke of God in that for the fauour of his church he destroyed not only the first borne of the Egyptian families in the cities and townes but also in the countrie because that the countrie men themselues also as well as the rest in the cities ranged and raged against the people of God with deceit and violence and did deuoure and eate them vp with great pleasure Therefore looke with what staffe and with what crueltie they themselues went about to destroy the people of God after the same maner were they againe iustlie punished by God Vers 15. Thou diddest walke in the Sea with thine horses vpon the heape of great waters The conclusion of this worke of God and second part of this prayer THe conclusion of this worke of God and second part of this prayer whereby hee teacheth that God for the fauour of his church euen through the middest of the waters of the sea the which for this purpose hee gathered into an heape Exod. 14. ver 22. made such a way by the which both the horses and all the cariages of the people passed safelie and the Lord also himselfe as a most valiant rider fought for those that were his against their enemies Vers 16. When I heard my bellie trembled my lips shooke at the voyce rottennes entred into my bones and I trembled in my selfe that I might rest in the day of trouble for when he commeth vp vnto the people he shall destroy them The third part of this prayer promising help and deliuerance vnto the Church THe third part of this prayer wherein the Prophet promiseth vnto himselfe and vnto all other the true godlie that hee shall be heard most assuredly in so much that hee prophesieth that at what time the Lord shall come vp to destroy the Chaldeans euen then the whole church among the Chaldeans themselues and in such calamitie or miserie shal be sure and safe Albeit that the same at that time shall not be without great feare and trembling both for that it shall then see so wonderfull iudgements of God and also for that she her selfe shall be in the middest of so great danger at that time The commandement of Cyrus for the safetie of the Iewes This prophesie was fulfilled when as Cyrus hauing taken Babylon gaue commandement that no Iewes or any that spake the Syrian tongue should bee hurt as Xenophon teacheth And this feare wherewith the church shall bee then shaken and the which the Prophet had conceiued of the reuealing vnto him of so great miserie What the figure Hyperbole is see Habacâ—c cap. 2. v. 11. is hereby the way of an Hyperbole or excessiue speech described or set out by sundry effects the which men being strooken into an vnmeasurable or surpassing feare do feele and in very deed and truth haue experience and triall of to wit the naturall heate departing and leauing the members that the godly may throughlie conceiue the iudgements of God and when as the thing it selfe should come to passe might the more easilie acknowledge it to haue beene foretold long time before Vers 17. For the figge tree shall not florish neither shall fruite be in the vines the labour of the oliue shall faile and the fieldes shall yeeld no meate the sheepe shall be cut off from the folde and there shall be no bullock in the stalles The great miserie of the Chaldeans BY coniuncts or things ioyned together hee describeth how great the calamitie or miserie of the Chaldeans and enemies of the Church shall be for he sheweth that they shall be destitute or voyde of all things necessarie for man to liue withall be they either the fruites of the earth or cattell By how much the greater was the dulnes and blockishnes of Baltasar Dan. 5. who in so great dearth and scarsitie of victuals Baltasar doth make those his feastes and banckets full of all riot and excesse the very selfe same night in the which Babylon was taken Vers 18. But I will reioyce in the Lord I will ioye in the God of my saluation The great happines of the Church BY the way of contraries he teacheth how great on the contrarie side shall bee the felicitie or happines of the church hoping and relying vpon the true God the which being defended and preserued by him shall at that time haue nothing else but matter of thankesgiuing gladnes and reioycing But in God that is of his onely bountie and goodnes she confesseth that she shall be saued and ouerwhelmed with that ioy wherewith the church shall reioyce not in her selfe nor in so great slaughter and punishment of men properlie but for the glorie of the true God Vers 19. The Lorde is my strength hee will make my feete like hindes feete and hee will make mee to walke vpon mine high places To the chiefe singer on Neginothai Epiphonema what this figure is see Ionas cap. 2. v. 9. THe figure Epiphonema or acclamation wherewith both this whole prayer is concluded or shut vp with the admiration or wondring at the goodnes and bounteousnes of God toward those that are his and also that hope of preseruing the church trusting in God is confirmed by sundrie arguments or reasons the which are taken from the Epithets or titles here attributed vnto God And the church vnaraying or spoyling her selfe of all trust in her owne strength of all hope in the help of man and of all other
they shall returne vnto Ierusalem from the captiuitie of Babylon the which thing came to passe Esdras and Nehemias being their Captaines See Isai cap. 40. ver 12. And cap. 43. ver 1.2 in these words But now thus saith the Lord that created thee O Iaakob and he that formed thee O Israel Feare not For I haue redeemed thee I haue called thee by thy name thou art mine When thou passest through the waters I will be with thee and through the flouds that they doe not ouerflowe thee Wher thou walkest through the verie fire thou shalt not be burnt neither shall the flame kindle vpon thee But these things in a prouerbiall kinde of speaking doe declare that it shall come to passe that all waies shall be easie vnto them and such as they may passe through So it appeareth to haue come to passe Esdr 8. ver 21.22 where he saith And there at the Riuer Ahaua I proclaimed a fast that wee might humble our selues before our God and seeke of him a right way for vs and for our children and for all our substance For J was ashamed to require of the King an armie and horsemen to helpe vs against the enemie in the way because we had spoken vnto the King saying The hand of our God is vpon all them that seeke him in goodnes but his power and his wrath is against all them that forsake him So we fasted and besought our God for this and he was intreated of vs. 2. The power of the kings in whose lands the Iewes shall be might also seeme to be a stay vnto their returne Further as touching the kings in whose dominions and countries the Iewes were and who as yet at that time seemed to bee enemies vnto the Iewes and not to fauour them as the Persians were albeit that they had before giuen the Iewes leaue to depart neither shall they also be able to stay or let them that God should not bring his people out of their kingdomes as of olde Pharao withstood the Israelites The reason is because the power both of the Assyrians the which the banished Iewes doe feare and also the kingdome and scepter of the Egyptians shall be cast downe and shall perish so that then it cannot be any let or stay vnto them In a word nothing can let the worke of God and the decree of the deliuerance and redeeming of his Church Isai 40. Vers 12. And I will strengthen them in the Lorde and they shall walke in his name saith the Lord. The conclusion of this chapter and of the former promises THe conclusion of the whole chapter and of the former promises the which sheweth both that they shall haue their fulfilling and accomplishment and that also of the meere or onely grace of God And therefore the prophet saith that the people or Church of GOD shall bee strengthened but in Iehouah or the Lord that the people shall walke but in the name of God Both these doe signifie that they shall haue this strength both to fight against their enemies and to returne from the places of their banishment or captiuitie from the Lord and not of themselues in the name of God and not in their own strength Albeit the word walke may also be referred vnto their life the which he promiseth shall be agreeable vnto the will of God that wee should vnderstand that then at the length wee are made partakers of the promises of God when as wee obey him and walke in his feare There is added an earnest confirmation of this whole prophesie in these wordes The saying of the Lord or thus saith the Lord of the which I haue spoken often before CAP. 11. Vers 1. Open thy doores O Lebanon and the fire shall denoure thy Cedars The dirft of this chapter THe drift and purpose of this Chapter is twofold First to foretell that there shall bee warres in Iudea and in the countries neere vnto it 1. To forewarne them of warres to come both vnto the terrifying or fearing of the wicked and the fore arming of the godly and faithfull and also for the yeelding of a reason and making more plaine of the promise made before touching the victorie which the Iewes should haue against their enemies For to what end should he speake of victorie but because that there should be warres So then in this place are briefelie foretold both the warrrs which were before the Machabees and also those which were in their gouernement yea and also in those countries afterward euen vntill the comming of Christ for I doe not thinke that here are rehearsed those warres the which fell out after the comming of Christ Albeit that the things which here are spoken may bee applied also vnto all the afflictions of the church at any time that the godly may be fore armed and that the wicked and such as are hypocrites in the Church may bee called backe vnto repentance if it may bee for feare of the calamities or punishments hanging ouer their heads This is the first drift of this chapter 2. To shew the causes of so great afflictions of the church The second is that the causes of so great afflictions of the Church of God may be declared and that by this meanes all men may be put in minde of their dutie both the rulers of the common wealth and the rulers of the Church and also the Subiects The causes of these euils and punishments here recited the which afterward fell out and doe also now a dayes fal out vnto the church of God are the negligences of the pastors or rulers as well of the common wealth as of the ciuill Magistrates as of the Church as the Priestes and Leuites then and the Ministers of the word of God now By which recitall the rulers of that nation were betimes put in minde of the performance of their dutie and yet notwithstanding did that negligence indure nay became alwaies worse and worse vntil that God did vtterlie breake off the olde couenant of that people and sent hiâ— Christ who gaue new pastors vnto his Church Matth. 25. And the selfe same causes doe also make the pastors of the Church guiltie euen at this day if so bee they shall bee careles and negligent This verse containeth the destruction of Coelosyria Now this first verse foretelleth the desolation or laying wast of a countrie the which among many other neere vnto the Iewes was more further off from Iudea to wit of Coelosyria the which is contained betweene the two mountaines Libanon The which fell out not vnder Alexander the Great winning Asia and Syria but vnder his successors to wit the Kinges of Syria such as were the Antiochi the Seleuci and others the which made and had continuall warres in those countries with the Ptolomees of Egypt and often with the Syrian Kings as appeareth most manifestlie by Iustinus the hystorian and by Appianus in Syriacis and by the continuall historie of that time
which was mentioned in the former verse For before such was the condition of the Iewes that then neither life it selfe nor this light was welcome vnto them because of the exceeding afflictions wherewith they were pressed both in the besieging of the citie and also after that it was taken in sundry quarters of the world by the iust iudgement of God the which Iosephus reciteth lib. 7. Bellâ— Iudaic. cap. 21. and 25. and so forth Wherefore that same first time and day was nothing precious nor deare vnto them But there shall succeede this so heauie a day or state of theirs in the mercie of God another day not altogether cleare and bright vnto them at the first but yet more ioyfull then the former in the euening or latter ende of the which second time and day a true and full light shall shine vnto the Iewes because as Paul saith the Iewes then and about the end of the world shall be conuerted vnto Christ Rom. 11. ver 25. For saith the Apostle I would not bretheren that ye should be ignorant of this secret least ye should be arrogant in your selues that partly obstinacie is come to Israel vntill the fulnesse of the Gentiles bee come in and so all Israell shall be saued So then by the word one day a certaine and a set time is signified by God but a long and not a short time comprehending many yeares continuallie and not the space of 24. houres And by the adding of these wordes neither day nor night the Prophet betokeneth a certaine middle state case and condition the which is neither in all poyntes to bee wished for and happie as is the day neither yet in all pointes as is the night is most heauie and lamentable and full of murthers and slaughters of the Iewes as it was before but such as shall be somewhat dimme or darke as the day vseth for to be in the boblight or twilight either in the morning or in the euening when as it is neither fully day nor fully darkenes So then this middle state is promised vnto the Iewes after those most sharpe and bitter miseries And such is now doubtles the nation of the Iewes in all places of the worlde where they are neither yet vtterly rooted out nor yet gathered together but likevnto the twie light For it is in a doubt whether it be a people or no darke because of their burdens and yet not cleane put out through the great mercie faithfulnes and prouidence of God This is the first poynte that this verse containeth 2. A most ioyfull day in the end Secondly it promiseth that afterward and in the end of this second time there shall shine out vnto the Iewes a most ioyfull estate of the sayd people For he sayth At the euening time of that day there shall be light vnto them Wherefore this also properly belonggeth vnto the Iewes albeit vniuersally and generally God alwayes be present with those that be his after their long afflictions By the word light it is certaine that a most happie state is signified as where it is sayd Psal 97. ver 11. Light is sowen for the righteous and ioy for the vpright in heart Such a state therefore is here promised vnto the Iewes And this light is the conuersion or turning of the Iewes vnto the Gospell and faith of Christ the which Ezechiel cap. 37. ver 16.17 so forth hath foretold that it should come to passe and Paul confirmeth the same Rom. 11. ver 25. cited but a little before in the expounding of this verse and the which the very state of this world doth seeme plainly to promise least God in the ende should bee vtterly without a Church the which now for the most part hath perished among vs of the heathen nay euen in those places among vs of the Gentiles where the Church yet remaineth euen in those same very places through our owne great fault is by little and little extinguished or put out 3. The answering of an obiection The third thing containeth the answering of an obiection because the Prophet doth not directly set downe this day For it might bee obiected or alleaged This day shall neuer bee because thou the Prophet of God doest not declare the same vnto vs. Zacharias answereth This day or time shall be but the moment or present instant thereof is knowne onely vnto God and as yet reuelled or opened vnto no man And truly there are many things the which God hath foretold that they shall come to passe but the moment or time whereof he hath not signified as the time of euery man his death also of the last iudgement Acts. 1. of the conuersion of the Iewes Rom. 11. of the ouerthrowing of the kingdome of Antichrist 2. Thess 2. and also this prophesie and promise peculiarly vnto the Iewes But that which followeth pertaineth generally vnto all the Gentiles among whom in the meane season and vntill that time these things shall come to passe God shall gather together his Church out of the very ruines and as it were the rubbish of the Iewes as he is a wonderful that is a most mightie and most wise workmaster who can bring foorth light out of darknes 2. Corin. 4. ver 6. Vers 8. And in that day shall there waters of life goe out from Ierusalem halfe of them toward the East sea and halfe of them toward the vttermost sea and shall be both in sommer and winter A promise of the gathering together of the Church A Promise of the gathering together of the Church euen after the vtter ouerthrowing of Ierusalem yea and out of the remnants thereof the which no doubt was brought to passe by the miraculous worke of God But that this whole place with that which followeth may be vnderstood there are two certaine things to be noted from the continuall vse of the holie Scripture The things here following concerne not all but only the godly Iewes First that the things which follow touching the building of the Church of God are spoken not in respect of all the Iewes whom Zacharias speaketh vnto but in regard of the godly onely whom alone God his purpose was to comfort with this promise The second That by the name of Ierusalem is vnderstood not onely that same earthly citie By Ierusalem is ment not only that same earthly citie but also the true Church of God but also the true Church of God in what place of the world soeuer it shall bee of the which that same earthly Ierusalem was a figure Heb. 11. Whereupon the things that followe are properly to bee vnderstood of the Church of God the which Ierusalem being destroyed was gathered together among the Gentiles by faith in Christ and by the preaching of the Gospell Although peraduenture the things which are here spoken shall haue place in the citie it selfe which is to be restored and not in the temple or sacrifices or ceremonies when as God shall call the Iewes