A fruitfull commentarie vpon the twelue small prophets briefe, plaine, and easie, going ouer the same verse by verse, and shewing every where the method, points of doctrine, and figures of rhetoricke, to the no small profit of all godly and well disposed readers, with very necessarie fore-notes for the vnderstanding of both of these, and also all other the prophets. The text of these prophets together with that of the quotations omitted by the author, faithfully supplied by the translatour, and purged of faults in the Latine coppie almost innumerable, with a table of all the chiefe matters herein handled, and marginall notes very plentifull and profitable; so that it may in manner be counted a new booke in regard of these additions. VVritten in Latin by Lambertus Danæus, and newly turned into English by Iohn Stockwood minister and preacher at Tunbridge.

The Commentary of Lambertus Da∣naeus vpon the Prophet Joel.

CAP. 1.

Vers. 1.

The word of the Lord, that came to Ioel the sonne of Pethuel.

* 1.1THe opinion of men is diuers, at what time Ioel prophesied. Some thinke that he li∣ued vnder Ozias, or Azarias King of the Iewes, and vnder Ieroboam the second of that name, King of the Israelites. The Iewes hold that he prophesied vnder Ma∣nasses: I for my part, without the preiudice of others, will set downe my opinion also as it were my shot towards this recko∣ning. For after that I haue accounted all things, and diligently con∣sidered the calamities or punishments, the which are threatned by this Prophet, I doe thinke that he liued vnder Ammon King of the Iewes: but prophesied vnder Iosias a little before that same most sore and grieuous famin (the which was foretold also by Ieremiah cap. 14.) fell out in Iudea, vnto whom he prophesieth, and there ra∣ged, and was very great and extreme.* 1.2 For this I set downe for a ge∣nerall rule, that those Prophets, which make no mention at al of the kingdome of Israel (as is this our Prophet) liued and prophesied af∣ter that kingdom was vtterly destroyed and ouerthrowne. Where∣fore in my iudgement this prophesie cannot be referred vnto those first or former times, the which went before the destruction of the kingdome of Israel. So then Ioel liued, or at least wise prophesied after Ionas, Amos, Isias, Oseas, in the time of Ieremie, and vnder King Iosias.

* 1.3This prophesie containeth the foretelling and rehearsing of two punishments, the which self same are to be found also in Ieremie, namely of a great famin in this chapter, & the feareful comming of the Babyloniās, in the chapters following, in respect of both which plagues the Prophet exhorteth and stirreth vp the Iewes vnto a publike and solemne repentance, the which also be describeth: and it is very likely that it was vsed and holden among the people vn∣der the godly king Iosias. Wherefore this booke, as the writings of the other Prophets, containeth both the threatnings of God, be∣cause of the sinnes of the people, and also his free promises in Christ towards his elect.* 1.4 And this is in our prophet a peculiar and espe∣ciall poynt, that looke what thinges and discomodities or aduersi∣ties and falling out of matters, prophane or heathen and wicked men do refer vnto either fortune, or vnto the course of nature, or vn∣to the mouing of the planets, or vnto the extraordinary meanes of the seasons of the yeare, and vnto the disposition of the heauens & of the starres, we are taught to refer the same vnto the most or∣derly and iust prouidence of God, and out of them to marke both his anger, and also his good will towards vs.

But this verse hath two thinges to be noted.* 1.5 The one a confir∣mation of his whole prophesie and discourse to insue, taken from God the author of the same. For this is the word not of man but of God himself,* 1.6 although it were deliuered & vttered by man. The o∣ther thing is the name & stock of this Prophet, whose seruice & mi∣nistery God vseth, the which his stock was thē famous & knowne, but now is somewhat obscure or darke vnto vs, because of the an∣tiquity and oldnes of thinges.* 1.7 This prophet then is Ioel, and that not euery Ioel (for it may be that at the same time there were many famous & knowen men of that name) but he which was the sonne of Pethuel, & so consequently most knowne among others of the same name. For I thinke the name of the Father added here in this place, & elswhere by the Prophets, to shew that they (for as much as they were of an honest and knowen family or house) were voyd of all suspicion, as if after the example of the false Prophets, they did preach for couetousnes and gaine: or did any thing of flattery & for vaineglory sake: or tooke vpon them to deale publikely: but God in such sort mouing and commaunding them.

Ver. 2.

Here ye this O Elders, and hearken ye all inhabitants of the land, whether such a thing hath bin in your daies, or yet in the daies of your fathers.

* 1.8THe Proposition or priucipall poynt by way of amplification. And this amplification was needefull because of mockers and scorners of God. For when as the Prophet was to speake of locusts, palmer wormes, grashoppers & caterpillers (which are filly creatures, and of the kinde which they call insecta) and of their power against men, and the kingdome of Iudah, he should by & by moue laugh∣ter vnto these scoffers, in that he should thunder and so greatly, go about to fray men so exceedingly with so smal and light matters. He doth therefore by the effects describe the matter it selfe, both as in part it was euery where felt already, and was more to be per∣ceiued yet hereafter, & sheweth that it is a most grieuous & feare∣full iudgement of God, the which they otherwise peraduenture would haue contemned or despised. So Exod. it appeareth that God by locusts ouercame the Egyptians. And this plague a∣mong the rest is reckoned vp Psal. 105. ver. 34 in these wordes, He spake and the grashoppers came, and caterpillers innumerable. So 1. Kinng 8. ver. 37 such kind of creatures & beasts are reckoned vp among the most bitter scourges & whippes of God. And elswhere they are called the great army or host of God. For nothing is light or weake the which God armeth against vs.

* 1.9This verse hath two things to be noted. For we must marke both whom he stirreth vp to heare, and why he stirreth them vp. And first of all he stirreth vp those, who among that people are Elders in age,* 1.10 and might haue noted and marked both more and greater iudgements of God by reason of the length of their yeares. Se∣condly, al the rest of the inhabitants of the land of Iudah, [unspec 1] as namely all vnto which this speech is directed. And all these doth God wil to heare these things which follow, not only with the eares of their body: but also earnestly to applie their minde thereunto, to weigh and thinke vpon them with themselues, and diligently to hearken vnto them: [unspec 2] But why the Prophet thus dilignetly warneth them to heare, both the regard of the mttaer, and also the greatnes of the daunger (wherein they either already are, or presently are like to be) doth perswade. For, as it is here sayd, in that kinde, there yet had neuer bin any daunger, or hurt like or equall vnto it, either in

the memory or remembrance of those which were aliue, or else in the times of their elders. For where as it is sayd of the grashop∣pers which God in his anger sent vpon Pharao and his land, that they were such, as neither their fathers, nor their fathers fathers had euer seene vpon the earth vnto that day, that maketh nothing against this which is here spoken. For there he speaketh not of the multi∣tude of those kinde of creatures but of the greatnes of them, that there should neuer after be the like of them, that is, so big, & great in the quantity of their bodies, as those then in Egypt seemed and were. Exod. 10. ver. 6.14.

Ver. 3.

Tell you your children of it, and let your children shew to their children, and their children to an other generation.

A Confirmation of the greatnes of the daunger, and of the extra∣ordinary matter which was to come.* 1.11 And it is taken from the commaundement of God, who will haue it told vnto posterity vn∣to the third and fourth generation for the praise and glory of his power and Iustice towardes men, and for the fearing of his church hereafter, that they should not in such sort offend God, as they had offended him, who were punished after these so fearefull wayes & manners. For God will haue the notable and extraordinary testi∣monies or witnesses, especially both of his Iustice, and also of his mercy to be remembred and kept among men. And therefore it is said Psal. 22. ver. 31. They shall come and shall declare his righte∣ousnes vnto a people that shall be borne, because he hath done it. And Psal. 135. ver. 13. Thy name, O Lord, endureth for euer: O Lord thy remembrance is from generation to generation. And yet are not the daily and ordinary examples of them both, that is, of his iustice and also of his mercy therefore of vs to be forgotten, or neglected and not cared for, or to be passed ouer with blinde eyes.

Vers. 4.

That which is left of the palmer worme, hath the grashop∣per eaten, and the residue of the grashopper hath the canker worme eaten, and the residue of the canker worme hath the ca∣terpiller eaten.

A Making plaine of that which was set downe before. For now in bare and simple speech he layeth forth the matter it selfe, the which is to be heard, and not any more in figuratiue speaking, as

he did in the former verses. Hee sayth therefore,* 1.12 that in the iust iudgement of GOD there was a most grieuous famine brought into all the lande of Iudah by these foure kindes of creatures cal∣led Insecta, or diuided, the which in this place are recited, name∣ly, the Palmer worme, the Grashopper, or Locust, the Canker worme, or the Melolontha (which is also of the greater sorte of Locusts) and the caterpiller. All these sortes and kindes of Inse∣cta doe croppe the fields, eate the grasse, and deuour the corne, hurt the haruest, and the graine, waste the fruites, and all leaues of trees. Whereupon Plinius lib. 17. Natur. Histor. cap. 28. and other wri∣ters of naturall things doe reporte that medicines and remedies haue been inuented agaynst these beasts, and wasters, and spoylers of corne and trees. Yea moreouer, the same Plinius lib. 11. cap. 29. doth write, being otherwise a prophane or heathen man, that the multitude & great numbers of these insecta, & especially locusts, is a signe of the anger and wrath of God: but he wrote these things truely, being compelled thereunto through the force of the trueth, and generall confession of all men.

Now to declare and set down how these are bred, and seuered one from another, appertayneth vnto those that write of naturall matters: but concerning these here spoken of, I doe iudge that they were made at that time by God after an extraordinary maner, both in respect of the number of them, and also of this their such power and so great deuouring & eating vp of things. Neither was this famine caused and brought forth in foure diuers and continual yeares (namely, in the first yeare by the palmer worme, in the se∣cond yeare by the locust, and so forth) but I thinke that all these were together, and came in one and the same yeare, and caused the famine. And first, the palmer worme hurte the corne and the trees: then the locust or grashopper: thirdly came the canker worme, and fourthly the caterpiller. For all these Insecta doe vse to breed in one and the same yeare, partely by too much showers, and partly by the ouer great heate of the sunne. And there are di∣uers diseases of trees and fruits as it were natural: and besides these, others extraordinary, as blasting with cold, blasting with heate and drought, and wasting or spoyling by such vermine as these, as Pli∣nius teacheth lib. 17. cap. 24.25. And which things ought to call vs backe vnto the feeling of our sinnes, when as we are punished with these discommodities.

Vers. 5.

Awake ye drunkards, and weepe, and howle all yee drinkers of wine, because of the new wine: for it shall be pulled from your mouth.

* 1.13AN amplification of this anger of GOD, and of this famine, by the particular rehersall and reckoning vp of those things which these creatures did hurte. And first of all heere is in this place re∣hearsed and recited wine, the which that yeare was vtterly lost: but the description of this punishment or plague is in such sorte sette forth, that by a Prosopopoeia vnto the drunkards or wine bibbers, this miserie is augmented or increased.

This verse hath two things to bee noted. The first is, this pro∣sopopoeia. The second,* 1.14 the making more plaine of the thing that is lost.* 1.15 The Prosopopoeia, or feyning of persons is made both to rouze vp the drunkards, that is, those that doe ouerloade themselues with wine: and generally also vnto all persons, which are delighted or in loue with wine more then they ought to be,* 1.16 albeit they become not drunken therewithall. For both these are stirred vp because of the losse of the wine the which was hoped to haue been gathered, [unspec 1] (the vines being deuoured by these vermine called insecta, as gras∣hoppers, caterpillers, locusts, and such like) they are stirred vp, I say, onely to a wake (for they which are drunkards, or giuen to wine, are wont to be drouzie, and in a manner heauy and senceles, as it were alwayes sleepie by reason of the wine continually fuming vp into their brayne) but they are also stirred vp to mourn, nay with alowd voyce to howle: because of the great punishment brought vpon them, and their lust or pleasure in drinking, and the same punish∣ment indeede most exceeding great. And these are stirred vp a∣boue the rest, and aboue those that are sober, because that of them∣selues they both are asleepe at the iudgements of God, euen when they are very sharpe: and also because that this way God doth wit∣nes, that he when as he sendeth such scarcenes of wine, doth punish the drunkennes of men, and euery abuse of wine.

[unspec 2] The thing it selfe which is lost, is new wine, the which was ho∣ped for agaynst that yeare, and therefore is called muste. But it is vtterly lost, and cut from their mouth, as the Prophet speaketh, al∣beit that these good fellowes seeke it neuer so diligently and ear∣nestly in all countreyes, and be ready to buy it dearely, and most greatly wish to haue and it bee but a little sippe as it were. This

barrennesse then of the vines is doubtles a most iust punishment of drunkennesse, and of the abuse of wine.

Vers. 6.

Yea a nation commeth vpon my land, mighty, and with∣out number, whose teeth are like the teeth of alyon, and he hath the iawes of a great lyon.

* 1.17THe yeelding of a reason. For he sheweth by what meanes this either hath in parte already come to passe (if we will haue Ionas to haue prophesied the famine being now already begun) because that it continued many yeares: or else why it should come to passe, if we be of opinion that he foretolde vnto them a famin the which was immediately to insue. Lest therfore this threatning might seem vaine vnto them, especially by reason of the multitude of the vines, wherewith all Iudea did abound, he sheweth how great the num∣ber of these forenamed beasts wasting the vines shall be, and how great plenty there shall be of them,* 1.18 and that by a Metaphor taken from some mighty people or armie of men gathered together. The multitude therefore of these creatures, albeit in themselues they be neuer so small, shall be so great, that they may in number match a nation, yea and that a mighty nation, whose teeth are like the teeth of a lyon, and consequently wost strong, and deuouring and eating vp all things. For a Lyon is a beast most rauenous, and also most strong, who with his teeth breaketh and teareth in••peeces the bones that are euen most hard. And therefore the good king Hezechiah in the feeling of his fraile flesh, thinking his visitation wherewith GOD in hs sicknes did for the time exercise him, to be very hard and extreame compareth it vnto a Lyon breaking his bones, Isai cap. 38. ver. 13. saying: I reckoned to the morning, but he brake all my bones, like a lyon: from day to night wilt thou mak an end of mee.

Vers. 7.

He maketh my vine waste, and pilleth off the barke of my figge tree: he maketh it bare, and casteth it downe: the branches thereof are made white.

* 1.19A Second kinde of harme and losse caused by these beasts, name∣ly, the vtter eating vp of the vines themselues, that there should be no hope left of gathering in of wines against the yeares to come. A third kinde, the spoyling of the figge trees,* 1.20 the breeding of

wormes in them, the pilling of the barke, and blasting of them. The which diseases and faultes are wont especially to bee in figge trees and figges. For the figge is of that sort of trees the which easily looseth her fruits: and yet besides it hath these peculiar dis∣eases Plinius lib. 17. Nat. hist. cap. 24. Of wormes that are in figges, some doe breede of them, others the worme Cerastes ingendreth, yet they all do turne into the Cerastes. Againe, it is proper vnto bla∣sting, when as graffed and young plants die, especially figges and vines. Finally, the same Plinius sayth: There are for the same cause (when as showers or heate doe abound, or are altogether wanting) Cankers breeding, an harmefull creature, and they eate vp the leaues, and some the flowers, and leaue the tree which they haue eaten in an ill fauoured sight to beholde and looke vpon. Thus much hath he, which I iudged not vnfit for the laying open of the meaning of this place: albeit, as I haue sayd, I doe easily grant that in this multitude there was some thing extraordinary.

Vers. 8.

Mourne like a virgin girded with sackcloth for the hus∣band of her youth.

THe figure Epiphonema,* 1.21 or acclamation, wherewith the whole lande of Iudea the which was to be scourged with this rodde of GOD, is moued by the Prophet vnto most grieuous mourning: and so consequently vnto an earnest feeling of the iudgments of God, & vnto an earnest repentance of their former life. But here are two things to be noted, whereby no doubt the greatnes of the sor∣row, and of this iudgment of God is declared.* 1.22 The first is, the kind of mourning,* 1.23 It is a crying out, and not onely a simple lamenting or mourning, whereunto the prophet exhorteth men. Secondly, a similitude taken from a wife lately married, but being now be∣reft of her husband.* 1.24 For this sorowe is most grieuous. So are the Iewes also willed to mourne, that is mos•• grieuously, because of the iudgement of God, which did hang o••er their heads. The like similitudes are vsed in other places of the scripture, and made more plaine to expresse the greatnes of heauines and sorrow. As Psal. 35. vers. 14. of one that mourneth for his mother: I humbled my selfe mourning as one that bewayleth his mother. So Dauid 2. Sam. cap. 1. vers. 26. in most pitiful manner bewaileth the death of Ionathan, saying, Woe is me for thee, my brother Ionathan: very kind hast thou been vnto me: thy loue to me was wonderfull, passing the loue of wo∣men:

how are the mighty ouerthrowen, and the weapons of warre de∣stroyed?

Vers. 9.

The meate offering and the drinke offering is cut off from the house of the Lorde: the Priestes the Lordes Ministers mourne.

* 1.25AN amplification of the former misery taken from a most la∣mentable effect. For this scarcenes and penurie or want of thinges shall reach not onely vnto the life of men, but also vnto the worship of God, and vnto his Temple. For by this meanes the offrings and sacrifices commanded by God to be offred, shall cease to be made in the Temple, because that both corne, or flowre, and oyle, and wine, and other such things, whereof offerings and sa∣crifices were wont in the seruice of GOD to be made, shall fayle, of the which reade Leuit. 2. and 7. and euery where in the booke of Numbers, as cap. 6.18.25. Wherefore this sorrow shall come not onely vnto priuate persons, but also vnto the Priest themselues, and the ministers of the Lord. For they shall not bee able to keepe and exercise the outward seruice of God, and to fulfill and discharge that their holy ministerie because of the want of things necessary and belonging thereunto. The which no doubt was a most rare thing to come to passe, in that people especially, and in so great a blessing or fruitfulnes of that land, by howe much the greater and more fearefull this iudgement of God appeareth to haue been, albe∣it the Lord brought it vpon them by these sillie creatures only: It hath therefore a great efficacie or force to set the weight of this anger of God before their eyes, where the Prophet sayth: The meat offring, and the drink offring, that is, the whole outward wor∣ship and seruice of God, and not onely some one part thereof cea∣seth.* 1.26 For so I vnderstand it by the figure Synecdoche, a part being put for the whole. For albeit the sacrifices or beasts remayned, yet could not they be offered without their meat offring, and their drinke offering. Further, whereas he addeth: The Priests the Mi∣nisters of the Lord Iehouah, that is, whome the Lord hath apoynted Stewards vnto his owne selfe, and not vnto men, they also shall feele this iudgement of God in the worship and seruice of God.

Vers. 10.

The field is wasted: the land mourneth: for the corne is de∣stroyed: the new wine is dried vp, and the oyle is decayed.

* 1.27THis is the rendring of a reason, and the same most plaine, of the former verse and sentence, to wit, why the meate offrings and drinke offrings shall cease to be made in the temple of God: name∣lie, because all those things shall faile, out of the which both those meate offrings, and also those drinke offrings were to be offered by the commandement of God. For the meate offrings were com∣manded to be made of sine meale, that is, of the most pure & cleane flowre of corne: and the drinke offrings of oyle and wine. But both all the corne was withered away (for the fieldes were spoyled both with ouer much wet, and also ouer much parching of the Sunne, and such other extraordinarie wayes) and also the wine & the oyle. In the which third,* 1.28 to wit, oyle, is the fourth kind of things contai∣ned, wherein euidently appeared the harme caused by these beasts called Insecta, to wit, Grashoppers, Locusts, Caterpillers, and the like. So then the Caterpillers, and those other sillie creatures had eaten vp the corne, or the fields: the wine, or the vines: the figges and the oliues. Whereupon is added to moue affection, and to stirre vp men be they neuer so dull and senseles, The land it selfe mour∣neth, that is, the soyle it selfe, and dead or senseles element of the earth, because of this so manifest anger and fearfull punishment of God. Wherefore much more ought men themselues, for whose sinnes these things come to passe, to mourne, to bee moued, and touched.

Vers. 11.

Be ye ashamed, O husbandmen: howle, O ye vinedressers for the wheate, and for the barley, because the haruest of the field it perished.

* 1.29THe application or exhortation by a Prosopopoeia, and compari∣son vnto men themselues indued with reason, and whom these euils doe touch more neerely. The which is not rashly or vnadui∣sedly done by the Prophet: but vpon iust causes, as also whereas he seemeth afterward to repeate the selfe same thing in other words, or rather often to inculcate or beate it into their heads,* 1.30 the which he had sayd before of the Vine, the figge tree, the drinke offring, the meate offring, as hereafter ver. 12.13. First, for that we are so dul

by nature,* 1.31 that we hard and scarce giue any heede vnto the iudge∣ments of God be they neuer so fearful. Secondly, for that the things which are here by Ioel reckoned vp for manifest and extraordinary testimonies or witnesses of the wrath of God,* 1.32 men are wont to re∣ferre the same vnto naturall causes, and not vnto the threatnings of God. Thirdly, for that such was the loue of Ioel towards this peo∣ple (which was the people of God, and the Church) he could not sufficiently witnesse his care for them, and content himselfe, vntill he might see them to bee touched with an earnest feeling of the iudgements of God, and so consequently to repent.* 1.33 These are the causes why he was not contented to haue sayd once, That the fields were wasted, &c. but he repeateth the selfe same things with great vehemencie, earnestnes, and amplifying of the matter to feare the hypocrites and to call back the godly from their wickednesse. And the Prosopopoeia is here euident, with the which men are wont, and may also greatly be pressed and prouoked. For they are roused vp, and spoken vnto as it were by name. The comparison is gathered hereby: If the earth it selfe mourne because of her barrennes,* 1.34 much more ought you to mourne, who are both men, that is,* 1.35 indued with reason: and Husbandmen and Vinedressers, whose hope, labour, feedes, trauaile, victuall and meate is vtterly perished. Therefore this admonition, and exhortation appertaineth vnto husbandmen, and vinedressers, and other labourers about corne and fruites. For both the wheate and also the barley is perished: in the which lat∣ter the fift kind of hurt & harme is expressed, to wit, in the losse of their barley being eaten vp by those little vermin.

Vers. 12.

The Ʋine is dried vp, and the figge tree is decayed: the pomegranate tree, and the palme tree, and the apple tree, euen all the trees of the field are withered: surely the ioy is withered away from the sonnes of men.

* 1.36OTher kinds of things are reckoned vp, in the which there should bee hurt and harme sustained by meanes of these small crea∣tures, and famin, and great scarcitie brought in, to the ende they should vnderstand that this no doubt is an extraordinarie iudge∣ment of God, and the same also most hard, when as they are vtterly voyd of al things of al kind of meat, of all sorts of fruits. Wherfore in this place besides the former kindes there are reckoned vp three other, The Pomegranate tree, or the Pomegranate, the Palme tree, &

the common apple tree. Finally, all trees generally, with the fruite whereof men are delighted, & the which they vse to eate: al things which by God are giuen vnto men for pleasures sake. These things therefore are shewed by the Prophet either to haue withered, and to haue been vnfruitfull, and spoyled of their fruit, or that they shall so be, that the greatnes of this famin may be vnderstood. See Iere. 14. for the like description of a most grieuous famin. Moreouer, the vine and the figge tree are here againe repeated, because that these kinds of plants, like as the Pomegranate, the common apple, the palme tree, are trees giuen vnto men for pleasure and ioy: al which the Prophet would in this place comprehend at once and together. Whereupon wee gather by this place, and by the verses before, as 7.9. and hereafter 16. that concerning the things which God in this world hath giuen vnto man to vse, that the same doe appertaine, or in olde time did appertaine partly vnto the worship of God, of which sort are those whereof drinke offrings and meate offrings were made: partly vnto the necessarie foode of men, without the which this life cannot bee sustained at all, as are corne and graine: and partly vnto the pleasure and ioy of men: as wine, and oyle, and figges, Psal. 23. And Psal. 104. ver. 15. the Prophet acknowledgeth the bounteousnes of God, who bestoweth vpon men not onely things necessarie, but also such as serue for ioy and pleasure, as wine that maketh glad the heart of man, and oyle to make the face to shine: so ouer liberall forsooth is God towards men, and so excee∣ding franke and bounteous: for all which thankes are of vs to bee giuen and rendred vnto God, who hath created them, as all other meates to be (as Paul teacheth 1. Tim. 4. ver. 3.) receiued with giuing thankes of them which beleeue, and know the trueth.

Vers. 13.

Gird your selues, and lament, ye priests: howle ye ministers of the altar: come and lye all night in sackcloth, ye ministers of my God: for the meate offring, and the drinke offring is taken a∣way from the house of your God.

* 1.37AN admonition or putting of them in minde of their dutie. That which was altogether needfull to be added. For this is as it were the medicine of the wound and sore layd vpon them, and a most ex∣cellent remedie for the disease specified before. And it is an earnest conuersion or turning vnto God. The which is here described or set forth by outward signes: and vnto the which the Prophet ex∣horteth

all sorts of men (vnto whom those iudgements are fore∣told). And first of all the Priests themselues, then olde men, after∣wards the rest of the inhabitants of that countrie. The Priests first,* 1.38 because that in regard of their office they ought to shine foorth as lights vnto others, vnto this same earnest repentance of mind, both priuatly, & also publikely, as who namely are the ministers of God peculiarly chosen of God himselfe to moue and stirre vp the rest in doing their dutie towards God. Secondly, because God peculiarly did punish them also whilest he tooke away those his sacrifices frō them, and whilest the meate offrings and drinke offrings ceased to be offered by them, the which were wont to be done in the Temple of God.

* 1.39Further, this repentance, as I haue sayd, and turning vnto God, is described by the outward signes thereof, the which men that are in deede and truely penitent or sorie, are wont to vse publikely and after a solemne maner: and are here seuerally expressed. Where∣fore this is a publike and solemne repentance, and not only priuate: it is extraordinarie, not ordinarie. In it therefore first the priests themselues must repent, as the guides and ring-leaders vnto the rest. Their repentance is described, namely,* 1.40 that they first of al make hast and speede to shewe vnto others the signes and tokens of a minde trulie penitent or repenting. Let them therefore lament, & let them not onely lament, but also let them howle at the earnest feeling of their sinne. Let them come into the Temple of GOD, where they doe this, and that openly, and the whole congregation seeing thē, & being witnes of the same. Let them lye in the Temple all night, and that in sackcloth, haire, ashes, and teares, the which in times past were outward signes of publike repētance in the church. Moreouer, when he addeth, (The ministers of my God) the Prophet doth both note their peculiar office: and also witnesse his good will toward them, as those namely whom he loueth, as peculiarly the seruants of God, yea and that his God.

Vers. 14.

Sanctifie you a fast: call a solemne assemblie: gather the Elders, and all the inhabitants of the land into the house of the Lord your God, and crye vnto the Lord.

* 1.41THe dutie of the Priests so far forth as it cōcerneth themselues, hath been shewed before: now is declared what their dutie is concerning the residue of the Church, and the other partes and

tokens that remain of publik and extraordinarie repentance are described. Now this was the dutie of the Priestes concerning others, to exhort & stirre them vp vnto repentance, and therefore that they should sāctifie a fast, that is, that they should pronounce some day to be holy, and appoynted vnto God extraordinarilie, in the which the people should fast extraordinarily & publikely, and in the same day they should ordeine and commaund those things to be obserued or kept, the which the Iewes were com∣manded by God to keepe on the Holy-daye, that is, on the Sab∣both daye. By this and the like places appeareth that the appoyn∣ting of a fast appertayneth not onely vnto the godly magi∣strate, no though it be the chiefe magistrate: but also vnto the pastours of the Church: for they ought to be called vnto councell in this matter, because it is an ecclesiastical or Church matter, & the which ought to be established and appoynted according vnto the word of God. Wherefore those magistrates take too much vpon them, who themselues of their owne authoritie do appoynt publik fasts without the knowledge of their pastors, nay do not so much as call them and aske their aduise at all.

Secondly, it is the office of the pastors of the Church to call the congregation extraordinarily called. First to gather to gather the elders or old men, afterward the rest into the temple or holy place, & not into the Tauerne, or Ale house: that the old men may be an example of godlines vnto others, and that the rest may follow them. The companie of the Church being called and ga∣thered together, To crie vnto God for themselues, and for the rest of the people, is the dutie of the same Ministers of God, or Pastors of the Church, as it here appeareth.

Vers. 15.

Alas for the daye for the daye of the Lord is at hand, and it commeth as a destruction from the almightie.* 1.42

THe figure Epiphonema or acclamation, whereby Ioel sheweth the necessitie of proclayming this publick and extraordinarie repentance by the greatnes of the iudgement of God that hunge ouer their heads.* 1.43 Wherefore this verse hath two things to be no∣ted. The one is the Phrase or manner of speaking full of mouing affection,* 1.44 & of the good wil of the Prophet towardes the Church of God, the which he would haue to be rouzed from their sinnes. The second, is the causes the which are alleaged of his repen∣pentance.

And these are two, both of them painteth foorth the great∣nesse of the former threatnings.* 1.45 The first of these causes is, for that this daye of threatnings and punishment, is the daye of God, and consequently to be feared, and horrible, or to be trembled at. For this God is the true Iehouah, and almightie, whom no∣thing can withstand, or preuaile against. Wherefore this punish∣ment is the more to bee feared, because it is from almightie God. For as it is Hebr. 10. ver. 31, It is a fearefull thing to fall into the hands of the lyuing God. And as Peter writeth 1. Epistle cap. 4. ver. 17. If iudgement begin at the house of God, what shall be the end of them, which obey not tho Gospell of God? The second cause or rea∣son is,* 1.46 because the same daye is neere and euen by and by at hand, and hanging ouer the head of the Church. We must there∣fore presently, and setting aside all delayes stop this anger and fire of God with the waters of repentance, and teares. By this place appeareth, that at that time this iudgement of God was not yet fully executed, but that there was a greater famine foretold by Ioell, the which was yet now behinde.

Vers. 16.

Is not the meate cut off before our eyes? and ioy and glad∣nesse from the house of our God?

* 1.47A Confirmation of the greatnes of the said Iudgement of God by those effects, the which they did euen then see with their eyes and, feele, & yet notwithstanding they were to feele greater. And thee effects were of two sortes, to wit, they concerne both men, and also God himselfe. For to this poynt is reduced and brought whatsoeuer Ioell hath threatned before.* 1.48 As concerning men, the iudgements of God touch them most grieuously, be∣cause all their foode was then alreadie cut off from them.* 1.49 They concerne GOD, because that all those holie feastings, the which were wont to be made at their sacrifices of thanks giuing, were taken away from out of the Temple of their God. For now the things were wanting wherewith all they were to be made, namely fine floure, wine, wherewith they did offer oyle, and such other things necessarie in these holy feastes by the com∣mandement of God. But to the end that he may the more sharp∣ly moue and touch them, he sayth, are not these things cut off from the house of our God? God sayth he, is so angry with vs, because of our sinnes, that he hath taken away from vs euen those things,

the which he commanded by vs to be offered vnto him of the fruites, that we should reioyce with him. The which no doubt is a great sharpenesse or bitternes of punishment.

Vers. 17

The seed is rotten vnder their clods: the garners are de∣stroyed: the barnes are broken downe, for the corne is withered.

THis 17. verse may easely be vnderstood and expounded by the former which haue been opened alreadie in this Chapter.

Ver. 18

How did the beastes mourne? the heards of the Cattell pine away, because they haue no pasture, and the flocks are de∣stroyed.

* 1.50AN amplification of this sharpenes of the iudgement of God against them, for that not onely they which haue sinned, doe beare and feele the same: but also all sortes and kindes of their Cattell, the which afterwardes are comprehended vnder the name of Oxen and Sheepe, by the figure Synecdoche, as which namely are more necessarie for the foode and vse of men, then the other beasts. The reason of the mourning of these beasts is, be∣cause they haue no pasture, for through the ouer great barrennes of that yeare, and because of the extreame drought or heate of the Sunne after those continuall showres, the grasse also was wi∣thered away in the fields, medowes, mountaines, and other pas∣ture places, so that there lacked meate as well for beasts, as for men, and therefore they were comprized vnder the same plague and punishment,* 1.51 albeit themselues had not sinned: but they were punished for the sinnes of men, vnto whom by God they are made subiect, Which creatures after their manner doe grone with the children of God, and trauaile in paine (as Paul speaketh R••. 8. ver. 20. &c.) Wayting when the sonnes of God shall be reueiled. Be∣cause the creat ure also shall be deliuered from the bondage of cor∣ruption into the glorious liberty of the sonnes of God. Because the crea∣ture is subiect vnto vanitie, not of it owne will, but by reason of him that hath subbued it (namely God) vnder hope. Wherefore they al∣so did mourne, the which is spoken by an Anthropopatheia, or at∣tributing vnto beasts the affections of men,* 1.52 albeit after a sort by their outward sound or noyse and bellowing they also do wit∣nesse and bewray their want, and their affections among vs. Vn∣der

the name (Behemah) If any man in this place will vnder∣stand the wilde beasts also, I will not be against it: that by this word the wilde beasts may be noted: and by the name of Oxen and Sheepe, the home and tame beasts. Questionlesse it is true, that the wild beasts them selues at that time wanted not their mourning. For they also did lack foode, the which are fed with herbs, as the Hartes.

Vers. 19.

O Lord, to thee will I crie: for the fire hath deuoured the pastures of the wildernes, and the flame hath burnt vp all the Trees of the field.

* 1.53THe conclusion, whereby he confirmeth that the same pub∣like and solemne repentance is to be proclaymed, that men may turne vnto God, earnestly cal vpō God, & pacifie & appease him. He concludeth therefore that God is to be called vpon both of men and also of beasts, because that both men and beasts are striken by the hand of God. As for men, that God is to be called vpon of them, that he will ease and take away this his rod from them, he sheweth by his owne example: and that he is to be cal∣led vpon of the beasts, he declareth in the verse following. Wherefore here is plainly shewed the end of all punishmentes and plagues which GOD doth send vpon men, to wit, that men should be called back vnto God, from whom they had departed,* 1.54 and fallen away: should call vpon him, whom they had now for∣gotten: crie vnto him, as vnto the gouernor of this world: that frō him alone they should look for the easement of al their euils. The reason therefore of this extraordinarie crying vnto God, is, the laying wast of the ground, the barrennesse of the yeare, the iudgements of GOD in the pastures and Trees, the which also appeared and were in the desartes and tilled fieldes, and did mini∣ster and finde food vnto men and beasts.

Ver. 20.

The beastes of the field crie also vnto thee: for the riuers of waters are dried vp, and the fire hath deuoured the pastures of the wildernes.

* 1.55AFter the same manner, that men: in like sort also saith the pro∣phet by an Anthropopatheia, or attributing vnto beastes the affections of men, must the brute beastes cry vnto God, as also Psal.

145. ver. 15. the Psalmist saith, The eyes of all wait vpon thee, & thou giuest them their meate in due season: to the end that by this compa∣rison of them with brute beastes the dulnes and as it were the sens∣lesnes of obstinate or wilfull persons may be vnderstood. For they after their manner, cry vnto God, and call vpon him, when as they are pressed or bitten with hunger: how much more therefore ought men indued with reason do the like, being in the same state and penury. Further, the same cause is here againe repeated, the which was set downe before ver. 18.19. and hath already binne there by me expounded. Hereby also appeareth that the beastes themselues are nourished by God. And therefore Mat. 6. ver. 26. Christ to pull out of the hearts of his disciples heathenish distrustfulnes, sen∣deth them vnto the foules of the aire, whom they see without their toile and laboure to be fed by God, saying: Beholde the foules of the heauen: For they sow not, neither reape, nor carry into the barnes: yet your heauenly father feedeth them. Are ye not much better then they?

CAP. 2.

Ver. 1.

Blowe the trumpet in Zion, and shoute in mine holy moun∣taine: let all the inhabitants of the land tremble: for the day of the Lord is come: for it is at hand.

* 1.56AN other prophesie of the same Ioell, wherein he threatneth vn∣to the Iewes from God a more heauy iudgement then the for∣mer, namely from the Chaldees, whom God at the length would send vpon them, like as it was also foretolde vnto the king Iosias, vnder whom Ioel liued, and often times also by Ieremy, before whom our Prophet was, hath the self-same binne repeated vnto the kinges of Iudah of his time 2. King. cap. 23. ver. 26.27. And Ier. 6. ver. 22.23.24.25. Thus saith the Lord, Behold, a people commeth from the north country, and a great nation shall arise from the sides of the earth. With bow and shield shall they be weaponed: they are cruell and will haue no compassion: their voyce roareth like the sea, and they ride vpon horses well appoynted, like men of warre against thee O daughter Zion. We haue heard their fame, and our handes wax fee∣ble: sorow is come vpon vs, as the sorrow of a woman in trauaile. Go not forth into the field, nor walke by the way: for the sword of the enemy & feare is on euery side. With this agreeth that which is Isay. 5. ver. 26. and that which is heareafter ver. 17. whereby is shewed that this

place doth not appertaine vnto the Locusts (of which he spake before cap. 1.) But that this wholie is concerning an vncircumcised nation, the which the prophet in this chapter threatneth shal come vpon them. Whereof it commeth to passe that the Prophet doth now much more earnestly stirre vp the Iewes vnto repentance, thē he did before: for as much as he threatneth greater punrshments vnto them. Wherein Ioel in this chapter also, as wel as in the former witnesseth his good will in preseruing this people and church of God.

* 1.57But this verse hath two things to be noted, first an exhortation made by Ioel, secondly a most weighty cause of the same. The ex∣hortation sheweth both whom he exhorteth,* 1.58 & whereunto he ex∣horteth, & vnto what place. He exhorteth the Iewes, yea and that all of them, and not only one or twaine,* 1.59 because that all of them were guilty before God, of infinite sinnes, as is shewed 2. King cap. 23. ver. 26.27. [unspec 1] where God threatneth to cast off Iudah out of his sight, because of all the prouocations, [unspec 2] wherewith Manasseh had prouoked him, [unspec 3] like as he had put away the Israelites for their offen∣ces before.* 1.60 It is true in deed that this commaundement of gathe∣ring the people together is properly directed vnto the priests, and magistrates: (whose especiall office it is to do the same), yet whē as this assembly is commaunded to be proclaimed for publike repen∣tance sake, not only the priestes & magistrates, but also the whole people are exhorted and stirred vp thereunto. But, as I haue sayd they are called together vnto the shewing of a publike repentance, the which in this place Ioel briefly describeth both by the inward, and also by the outward forme or manner of the same. The out∣ward manner is declared by the sound and noyse of a trumpet, that is, by the great and earnest signifying of the same by the Leuites, the proclaimers thereof. For after this maner the people was called together by the sound of a trumpet both in the proclaiming of the publike extraordinary assemblies: and also in the ordinary. So the meeting of the people together is summoned for the keeping of the feast of blowing the trumpets Num. 29. ver 1. So when they are called together to warre against the Midianites, Phine has the priest goeth with them, with the trumpets to blow in his hand, Num. 31. ver. 6. And vnto this order hath the prophet Dauid resem∣blance, when as exhorting to praise God for his benefites Psal. 81. ver. 3. he saith. Blow the trumpet in the new moone, euen in the time appoynted, at our feast day. Nehem. 8. Ezra the Priest gathereth the

people together to the hearing of the law.* 1.61 But our Prophet in this place calleth them together to worship God, to call vpon God & to reverence God, vnto the temple of God, and mount Sion, not into the tauernes, not into the bouling allies, not into the alehouses, as men are wont to abuse these daies (when as there is a publike meeting for the seruice of God) and to come together about bad exercises.

* 1.62Now the cause of this so earnest an exhortation vnto repētance, & the same publike, is, because The day of the Lord is come & is now euen at hand,* 1.63 that is to say, that day in the which God wil punish the sinnes of this people, doth euen now hang ouer their neckes, & will not be long or it come, as hypocrites do imagin. And looke how much the moreneere the daunger is, so much the more heed∣full, and wary, and ready ought we to be to turne it away from vs.

Vers. 2.

A day of darkenes and of blacknes, a day of cloudes and ob∣scuritie, as the morning spread vpon the mountaines, so is there a great people, and a mighty: there was none like it from the be∣ginning, neither shall be any more after it, vnto the yeares of many generations.

* 1.64A Laying open of the matter more plainely. For hee sheweth what maner of day, and how fearefull this day of the Lord is, to the ende he may shake off from them all sluggishnes and dulnesse be they neuer so drouzie, and neuer so great hypocrites. And first of all the bitternesse of that day is set forth by the Prophet vnder sun∣dry similitudes, the which are taken from things most horrible and fearefull, that he may the more easily strike into them a feare of the iudgement of God being yet absent and to come, & to expresse the nature thereof. For this day is sayd to be like such a day, wherein for light there appeareth darkenesse: for the pleasant brightnes of the sunne, blacknes is euery where spread ouer all: for the fairenes and clee••enes of the day, there is a blacke cloude, and that such a one, as is wont from the morning, and very early to arise vpon the mountaines, with the which the whole day appeareth vnto men cloudie,* 1.65 and lowring, and without light. These things therefore doe paint forth this day to be a most sorrowfull and heauie day, and expresse the most wofull plight and shew of this iudgment of God. Secondly, the thing it selfe is euidently declared. For hee sheweth the coming of a most cruell and mighty people wi••h shall bee

their enemie.* 1.66 And first of all hee doth by way of comparison de∣scribe this people to be a most great and strong people, such a one as there hath been no other before: neither shall be in many yeares afterward. And this people whom hee meaneth was the people of the Chaldees, vnto whom afterward the Lord translated or con∣ueighed the Monarchie, or Empire. For that Empire in Daniel is compared vnto golde, and it was most mighty both in number of men, and also in strength of armie.

Vers. 3.

A sire deuoureth before him, and behind him a flame bur∣neth vp: the land is as the garden of Eden before him, and be∣hinde him a desolate wildernesse, so that nothing shall escape him.

* 1.67SEcondly, he describeth the sayd enemies and Chaldees by the ef∣fects, and those vnlooked for, but yet such as shall bee vnto the Iewes most sorrowfull, and ineuitable or vnescapeable, because that the Iewes shall not be able to withstand so great strength. For God doth in such sort arme those whome he will haue to be the mi∣nisters of his iustice, that they shall not bee able to be ouercomen: but will leaue and scatter abroad their feare in euery place where they shall come. Wherefore in this place also there is a similitude taken from fire, the which like as it burneth vp all things which come in the way of it, so also shall the people of the Chaldees, like vnto a fire and flame, that is, like a burning and most flaming fire, deuoure and consume the enemies which shall stand against them, yea and that in such sorte, that the countrey the which before was most flourishing (as the land of Iudah then was) shal afterward be∣come most desolate or waste, when as they shall haue entred and ranged in it: and to be short, none of them shal escape their hands, so diligent shall they be in searching out their enemies. Further, in this place euery flourishing countrey is vnderstood by the name of (Eden) as it is also often in the holy scripture else where, as Gen. 13. vers. 10. where the countrey which Lot chooseth after his de∣parture from Abraham, is said to be like vnto Eden, or the garden of the Lord.

Vers. 4.

The beholding of him is like the sight of horses, and like the horsemen, so shall they runne.

* 1.68THirdly, hee describeth the Chaldees by their valiantnes and stoutnes, the which shall appeare both in their countenance, & also in their swiftnes. For their look shal not be as the looke of men, but of horses, that is, they shal be men that are to be trembled at, & to be feared. For here he speaketh of great horses, or of war horses, which with their eyes and looke doe strike a terrour and feare into men, & breath forth war. Their swiftnes shal be in this, that these the selfe same enemies shal runne, as most excellent and swift horsemen are wont to doe, such as they shall be. And truely those countries of the Assyrians, Medes, & Chaldees did abound with valiant hors∣men, as they now also doe abound vnder the name of Persians. The particle or word (like) in the latter parte of this verse, where it is said, like horsmen, so shall they runne, doth not lessen, but make plaine the signification of the word horsemen. As in that place of Iohn, We haue seene the glory of him, like or as the glory of the onely begotten of the father.

Vers. 5.

Like the noyse of chariots in the toppes of the mountains shall they leape, like the noyse of a flame of fire that deuoureth the stubble, and as a mighty people prepared to the battell.

* 1.69THe same swiftnes of the Chaldees is described and confirmed by the effects. For that nothing shall let or stay them, neither mountains nor any riuers, nor munitions, nor holdes made against them. Wherefore they shall to the great terror or feare of their e∣nemies ouercome all these things, so that albeit they be but horse∣men onely, they shall notwithstanding seeme so terrible and feare∣full, as are chariots and armed wagons, the which should be seen in the mountaines. In a word, this people shall be stout indeede, valiant, and made, borne, and most prepared vnto warre and bat∣tell: wherefore this word (like, or as) is added, that nothing should be supposed to be feyned here, but their true swiftnesse to bee sette forth.

Vers. 6.

Before his face shall the people tremble: all faces shall ga∣ther blacknes.

* 1.70A Confirmation of the same valiantnes and stoutnes of the ene∣mies, the which God will send vpon the Iewes, taken from the feare wherein all people shall stand of these men and enemies. For there shall be no people which shall not feare them, and tremble at their comming: yea and that so greatly, that by reason of the same ouer great feare and a bashment they shall all gather blackenes, which shall see and beholde these so terrible enemies. For men are wont to waxe blacke through feare and abashment, because that when they feare, their naturall heate doth fayle, and therefore their members are voyde of blood and heat, as those that write of naturall causes doe teach. So in the Psalm. 68. ver. 13. by blacknes, such as slaues and scullions doe gather by lying among the pottes, and smokie and sootie chimnie corners, is signified the great and exceeding feare, trembling, miserie, trouble and affliction the which the children of God are often in, and from the which in the mercy and goodnes of GOD they are when it pleaseth him, deliuered. Wherefore to comfort them, the Prophet there sayth: Though ye haue lyen among pottes, yet shall ye be as the wings of a doue that is co∣uered with siluer, and whose feathers are like yellow golde.

Vers. 7.

They shall runne like strong men, and goe vp to the wall like men of warre, and euery man shall goe forward in his waies, and they shall not stay in their pathes.

* 1.71FOurthly, he describeth these Chaldees by the strength of their bodie, and skilfulnes in the knowledge of warre: in both which respects our enemies are wont to bee fearefull vnto vs. As concer∣ning the strength of their bodie, they shall be like Gyants, nimble, and ready. For the most strongest souldiers are wont also to bee swift and nimble in running, because that in them their sinewes are very strong, as Achilles is euery where by Homer called podas okus, that is, swift of foote. For where this strength of sinewes is, there al∣so is swiftnes: as for their knowledge in warre the same in them shall bee very singular. For in their pace and marching euery one shall keepe his order, and in the fight and battel shal straightly ob∣serue

the lawes and rules of militarie discipline, or training vp to warre.

Vers. 8.

Neither shall one thrust another, but euery one shall walk in his path: and when they shall fall vpon the sworde they shall not be wounded.

* 1.72ONe shall not thrust another, euery one shall stand in that place and order wherein he shall be placed by his Generall or Cap∣tayne. Now both silence and also keeping of order in battell is a great vertue of Souldiers, and furtherance vnto the victorie, and the same doth shew a great skilfulnes of poyntes of warre in such an armie, as Xenophon teacheth in his bookes of the education or bringing vp of Cyrus.

* 1.73Fiftly, he describeth them by their vnfearefull minde or cou∣rage: for they shall runne vpon the drawen swordes bent against them, as namely, not fearing death: the which is a poynt and signe of gre••t boldenes in a souldier, and enemie. And they shall venture vpon the weapons set agaynst them, as if they were such as could not be hurt and vnwoundable.

Vers. 9.

They shall runne too and fro in the citie: They shall runne vpon the wall: they shall climbe vp vpon the houses, and enter in at the windowes like the theefe.

* 1.74SIxtly, He feareth the Iewes, and describeth the Chaldees by the greedinesse or desire of victorie, wherewithall these men shall be enflamed. For this desire and greedines of victorie is wont also to be considered in a good Souldier. For it maketh him bolde, venturous, manly, and diligent and eager in pursuing and searching out his enemies. And this also without al doubt striketh a feare into the enemies, when as they see, or heare that they haue or must haue to doe with such kinde of enemies. So then they shall runne too and fro in the citie which they haue taken, to catch and slay their enemies: they shall climbe vp by the walles: they shall en∣ter in at the windowes like theeues to kill and steale: they shall o∣mit or leaue nothing vndone for the getting of the full victorie. So Alexander the Great was excellent in the sealing of walles in townes and cities. So Dauid Psal. 18.

Vers. 10.

The earth shall tremble before him, the heauens shall shake, the Sunne and the Moone shall be dark, and the Starres shall with∣draw their shining.

* 1.75THe conclusion, whereby appeareth what is the scope or drift of this whole former description. For otherwise it might seeme o∣uer large and long, and curious: to wit, when as he being the Pro∣phet of God, and a man that was no warriour, hath neuerthelesse prosecuted or handled these things so by piece meale, and in euerie particular. But this was the minde, and this was the drift of the Pro∣phet by the appoyntment of God, that the Iewes by these so manie wayes and miseries layd before them, might be put in feare, and be∣ing put in feare, might truely and from the bottome of their heart repent, call vpon God, and abstaine from their sinnes, for the which these so sharpe and heauie iudgements of God are threatned vnto them, and might in the ende conuert, and turne themselues vnto God. Briefly he sheweth that these enemies of the Iewes shall bee such, that they shall make all things afrayd of them, be they lowe, or be they high in this world: yea, that the whole world shall trem∣ble at the sight of them. Now the terror and exceeding great feare which they shall strike into them, is shewed in these words, shall tremble, shall shake, shall loose their brightnes. For this shaking, trem∣bling and starting, hath alwayes ioyned with it exceeding great fearefulnes and perplexitie, or anguish of minde, and the changing of the old countenance and cheerefulnes, as it were the loosing of the former lightsomnes and brightnes. And vnto all things doth Ioel threaten that this feare shal come, both to the smallest & least, which here are noted in the word (earth) and also vnto the grea∣test and highest,* 1.76 the which in this place are comprehended vnder these words, the Sunne, the Moone, the Starres. And such were the Chaldees vnto the Iewes at that time. And such afterward were the Turkes and Saracens vnto the christian Churches, which they haue destroyed, and doe destroy. And such finally are all those whom the Lord also stirreth vp at this day against his Church.

Vers. 11.

And the Lord shall vtter his voyce before his hoste: for his hoste is very great: for he is strong that doth his word: for the day of the Lord is great, and very terrible, and who can abide it.

* 1.77THe rendring of a reason, whereby he teacheth why the Chal∣dees shall be so mightie at that time, and that against the Iewes the people of God: to wit, because that God shall vse their mini∣sterie or seruice to execute his iudgements vpon the Iewes. There∣fore he shall so strengthen them, make them stout, valiant, warlike: finally God himselfe shall make himselfe their captaine: where∣fore nothing shall stand against them. Wherein also there is a cer∣taine Hypophora,* 1.78 or answering of an obiection, least the Prophet might seeme to haue reported things increadible, or not to be belee∣ued concerning them, and such as cannot fall out vnto any kinde of men, or armie. Yes they shall be such: for they shall be made such by God.* 1.79 Wherefore here are three reasons alleaged. The first, be∣cause these are the tents of God, and not of men. Therefore they shall be valiant and strong. For God is wont to furnish and fortifie his hostes and armies with all things necessarie vnto the victorie & terrour of their enemies,* 1.80 as strength and swiftnes, and such like. For God himselfe shall commande these tents to bee gathered in his name, Isai. 7. And the armies of the Chaldees are not called the tents of God in respect of the Chaldees themselues, but in respect of God, who vsed them not knowing of it for the executing and bringing to passe of that his worke.* 1.81 The second reason is, because these shall then doe the work and commandement of God. There∣fore they must be strong, that in that worke they may be letted by no man. For as he is accursed which doth the worke of the Lord faintly Ierem. 48. ver. 10. so God doth giue an heart, and power, or strength vnto those whom he vseth as his ministers or seruants vn∣to that his worke. The third reason is, because this shall be the day of the Lord,* 1.82 and that a great day, not a common day, but a terrible or fearfull day. For God being angrie, shall fearfully execute his ex∣traordinarie iudgements vpon his Church. Therfore there must thē ••ose effects appeare, the which must shewe those extraordinarie iudgements of God: againe, those men must needs be stirred vp to execu•••• them, & that such men, who indeed are indued with extra∣ordina•••• power & strength. Otherwise this terrour or feare of the

day of the Lord should be none at all, or should not be seene. Final∣lie he concludeth: Therefore the Iewes must tremble at that day of the Lord, vnles indeed they will be stockes, blockes, vngodly, des∣perate, and vtterly perish without all hope.

Vers. 12.

Therefore also now the Lord sayth, Turne you vnto me with all your heart, and with fasting, and with weeping, and with mour∣ning.

* 1.83THe second part of this Sermon, in the which he bringeth forth a remedie against those heauie iudgements of God threatned by him, and the same the onely remedie, out of the mouth of GOD himself, vnto the embracing, and earnestly following of the which he doth first exhort them. And this remedie is an earnest repen∣tance of the minde, the which must be done, not priuilie, but open∣lie, not by one or two onely, but by the whole people: finally, not sleightly or lightly, but after a solemne & most exquisite & diligent maner. Wherefore the Prophet prescribeth, and describeth this re∣pentance, & the forme or maner thereof, to take away al excuse frō them neglecting or forslowing to execute the same, as who name∣ly knew both what was to be done, and also after what maner, that they might haue God fauourable and mercifull vnto them.

* 1.84But this verse hath three parts. The first containeth the person of him that speaketh. And this is God himselfe, to the end namely that this medicine here set forth,* 1.85 may appeare to bee the more cer∣taine, the more true, and the more wholsome: and consequentlie may be heard of vs more heedfully with the greater faith, and may bee vsed with the more cheerfull courage and indeuour.* 1.86 The se∣cond part sheweth the circumstance of the time: that euen yet now there remaineth hope of obtaining pardon, if they will turne vnto God. And truely all that whole time the which commeth between the threatnings of God denounced or vttered, and the execution of the same, is granted vnto vs by God to repent, if wee bee wise, how greatly soeuer we haue sinned before. For all that time as yet is ac∣ceptable, that is, wherein we, if we repent, may bee accepted or re∣ceiued of God. For God then, of his great mercie, wayteth and tarrieth yet for vs, so that if we turne and repent, that may be veri∣fied of vs, the which God by his Prophet Isai, in another respect, speaketh of Christ, cap. 49. ver. 8. In an acceptable time haue I heard thee: and in a day of saluation haue I helped thee: and I will preserue

thee. And Paul Rom. 2. ver. 4. teacheth, that the bounteousnes, pa∣tience, and long suffering of God ought to moue vs vnto repentance. And 2. Cor. cap. 6. ver. 2. he alleageth the former place of the Pro∣phet Isai to stirre them vp vnto godlines and holines of life, and to embrace the grace of God euen then when as it was offered, say∣ing: Behold now the accepted time: behold now the day of saluation. The third part containeth the medicine it selfe,* 1.87 most necessarie for vs in turning away all the threatnings of God from vs: and that is earnest repentance of minde, the which is here briefly described or set forth partly by the inward, and partly by the outward forme of the same.* 1.88 By the inward, when as it is called a turning vnto God with the whole heart. For the force and pith of true repentance is in the altering or changing of our minde, that is, in the sincere & true turning from our sinnes vnto God, and not in the fained, not in the counterfeit,* 1.89 not in the halfe or part turning. The outward forme of true repentance is manifold, or of many sorts. For some things in it are required of vs in regard of our selues: and other some in regard of others, especially in a publike, solemne, and extraordinarie repē∣tance, such as is in this place proclaimed. And in regard of out selues it is required, namely, that being well prepared, yea euen ac∣cording vnto the outward forme, we doe turne vnto God, and ear∣nestly repent. There is required of vs moreouer, fasting, weeping, & mourning, that is, abstaining from our ordinarie meates, yea euen moderate, with inward sighing and sadnes, the which may bewray and shewe forth it selfe with mourning and outward teares, that by the outward forme the inward repentance may be vnderstood to be trulie in vs. So Isai cap. 22. ver. 12. testifieth, that in the day of af∣fliction the which his Church should taste of for their sinnes, the Lord looked that by these outward signes they should witnes their inward heauines, saying: In that day did the Lord God of hostes call vnto weeping and mourning, and to baldnes and girding with sack∣cloth. And trulie when as God did pursue the Iewes not only with famin, but also with the sword of their enemies, they were both to fast,* 1.90 and also to call vpon God, which is the chiefest refuge that mē haue to betake themselues vnto in such lamentable cases. And therefore Isai 51. ver. 19. the Prophet saith, These two things are come vnto thee: who will lament thee? desolation and destruction, and fa∣min, and the sword: by whom shall I comfort thee.

Vers. 13

And rent your heart, and not your clothes: and turne vnto the Lord your God: for he is gratious and mercifull, slow to anger, and of great kindnesse, and repenteth him of the euill.

* 1.91A Laying open of the former matter more plainly which shew∣eth the chiefest part of repentance, and teacheth the same to be inward that is, to be placed in the inward feeling and lothing of a man his sinnes: and not in a certaine outward renting of clothes: such as was indeed wont to be vsed of the Iewes in great mourning: but feynedlie and hypocriticallie many times: and when as they did signifie that they did greatlie detest or loth any thing So Iob expresseth his sorrow cap. 1. ver. 2. where it is said, that he arose and rent his garments, and shaued his head, and fell downe vpon the ground and worshipped. And Mat. 26. ver. 65. The high priest renteth his clothes pretending in hypocrisie great sorrow, for that Christ (as he blasphemously charged him,) had blasphe∣med.

* 1.92This verse hath two partes. First a description of this inward repentance, by way of contraries matching it with the false. For in the false the heart is not inwardly rent before God,* 1.93 but the garments are torne outwardlie, onelie before men But in the inward repentance, the heart especially is humbled vnto God, and broken before him, that is, is pressed, troubled, and afflicted of our selues, with great sorow, the which we conceiue for the sinnes, the which we haue committed. So Paul 2. Cor. cap. 7. ver. 11. attributeth vnto true and inward repentance these effects, Care, indignation, punishment. And Dauid Psal 51. ver. 3. sayth: I know mine iniquities, and my sinne is euer before me.* 1.94 The second part of this verse, sheweth the foundation or ground of true re∣pentance, that is, both of our feeling, or sorow: and also of our true turning vnto God. And this is true fayth, whereby we do ac∣knowledge God to be our father in Christ. Otherwise we should be lost through despaire, neither would we euer returne vnto God, when as we feele our sinnes to be so grieuous against him: But (like vnto runne away seruants, which looke for no hope of pardon at the hands of their maisters,) we would quite and cleane and euery day depart alwaies further from him, and would neuer turne or flee vnto him. This appeareth by the true patterns and examples of repentance, as of Dauid, who that he might earnest∣lie

repent, doth set before himselfe the mercie of God, that is, his fatherlie mind toward him, Psal 51. and of Peter also, who re∣membring the saying of Christ, wept bitterlie Mat. 26. ver. 75. For then the feeling of the good will of Christ did strike the heart of Peter. Lastlie the parable of the prodigall sonne Lu. 15. ver. 18.21. So then fayth, which layeth hold vpon, and setteth before vs this mercie of God in Christ towards vs, doth also bring vs vnto God, whom we haue offended. For it teacheth, what, and after what manner of sort the minde of God is toward vs pecu∣liarlie, by the meanes of his couenant: and consequentlie assureth vs that God will be fauorable vnto vs, that is, easie and readie to pardon our sinnes. For through Christ he is mercifull, long suffe∣ring, rich in kindnesse towards those that are his, whom according vnto his couenant he hath adopted or chosen for his sonnes. Fi∣nallie, who also doth often call backe againe the sentence of his iudgement,* 1.95 when as it hath been giuen against those that are his, namelie, because it was not giuen as of his decree, and vnspeake∣able purpose, but onely of a minde to threaten them, that by this meanes he might make them afrayde. So to the Niniuites, so to King Ezechias death is threatned.

Furthermore, the word repenting is sayde of God by an An∣thropopatheia,* 1.96 or attributing vnto God the affections of men, that is, not in respect of God, as if he did alter or chaung his mind and sentence: but onely in respect of vs, who feeling diuers effects of the prouidence of God,* 1.97 doe thinke that God hath altered his sentence, and consequently that he doth repent.

Vers. 14

Who knoweth, if he will returne and repent, and leaue a blessing behinde him, euen a meate offring and a drinke offe∣ring to the Lord your God.

AN instance, for he vrgeth the same his foundation, and the same his exhortation, grounding it vpon the nature of God, who wholie & all together is so bounteous and merciful (not to∣wardes al men, but towards his elect or chosen onlie) and readie to forgiue. This God his kindnesse in doing good to his people though they through their rebellion, and daylie vexing and grieuing him deserued no such thing, the Prophet Isai recoun∣teth cap. 63. ver. 11.12.13. after this manner: Then hee remembred the old time of Moyses, & his people, saying, where is he that brought

them vp out of the sea, with the shepeard of his sheepe? Where is hee that put his holy spirit within him? He led them by the right hand of Moses with his owne glorious arme, diuiding the water before them, to make himselfe an euerlasting name. He led them through the deepe, as an horse in the wildernesse, that they should not stumble.

But there are two things in this verse to be obserued. First,* 1.98 the manner of speaking. Secondly, the thing it selfe which is here pro∣pounded or set foorth.* 1.99 The kind of speaking is in shew of a man doubting: but in deede and truth it is the speech of one earnestly affirming and auouching. For after this manner by way of interro∣gation or asking a question,* 1.100 the Hebrues are wont to vtter those things, which they do affirme. For this phrase or kinde of speaking is not here to be taken in such sort, as that is 2. Sam. 12. ver. 22. And he sayd, while the childe was yet aliue, I fasted, and wept: for I said, who can tell whether God will haue mercy on me, that the childe may liue? The thing it selfe which is here set forth,* 1.101 is in a word, that God is most bounteous and mercifull vnto those which are his. Therefore if they repent and seeke him, it will come to passe, that they shal finde him, that he will turne vnto them, that he will spare them, and minister or giue vnto them such thinges as are necessary for his worshippe and seruice euen in that same threatned barren∣nes & scarsity. The which doubtlesse shall be a signe & token that God is now pacified and appeased with them. For euen after that same spoyle made by the Locustes, he will leaue a most large testi∣mony or witnesse of his blessing towardes them, to wit, thinges ne∣cessary for his seruice & worship at the least wise: & consequently wil shew himselfe to be recōciled or made friendes with them. And all these thinges appertaine vnto the exhortation. The other parts of this Sermon doe partely describe the forme of that repentance which he requireth at their handes, and partely set forth vnto them most assured comfortes and promises of God. Concerning the re∣pentance which is required, it is publike, solemne, and extraordi∣nary the which the verses following do declare.

Ver. 15.

Blowe the trumpet in Zion, sanctifie a fast, call a solemne assembly.

ANd first of all they shew the place: then the fast adioyned vnto it: afterward the assembly: last of all the publike praiers.* 1.102 In this verse are contained the place, the fast, the assembly. The place is

Siō, that is Ierusalem. For by the mountaine, or one part the whole city is vnderstood by the figure Synecdoche.* 1.103 But here mention is made of Sion, because the first warning of the fast, and the proclai∣ming of that solemne and publike repentance ought to be made in the temple, and by the councell of the priestes which had the rule of holy things, and that with a trumpet, after a solemne manner, that afterwardes it might be proclaimed in the other cities of Iu∣dah. Yet was it not needfull, that whosoeuer would then fast, and vse that publike repentance, should come to Sion, but euery one might do that abiding in his owne city, after the publike fast pro∣claimed, and euery one fasted that day, in the which that action was proclaimed, and commaunded to be done. For Leuit. 23. ver. 31. it appeareth that the feast of reconciliation (and so consequently o∣ther the like) was to be held the tenth day of the seauenth moneth not only at Ierusalem, but also throughout all their dwellings. But at Ierusalem the Iewes are commaunded to come and be ioyned together, into the Temple: but at other places, into their Syna∣gogues in the day of the fast, and of the solemne and publike repen∣tance: & not into the alehouses and tauernes, and into their shops to vse merchandise and feastinges at that time, as now adayes they doe euery where when a publike fast is warned. And in this place a fast is commaunded to be proclaimed,* 1.104 and that an holy fast, the which must be referred vnto the preparing of the mindes of the parties, that they may serue God the more earnestly. For there are many kindes of fastes, & many endes off eastes. One kinde may be constrained,* 1.105 as in a time of famin: an other may be a medicinall fast appoynted by phisitiōs for health sake: an other by meanes that all appetite and desire of meate is done in vs: & lastly, an other is a reli∣gious fast, the which is made, that we may the more cheerfully giue and applie our selues vnto prayer, may the more acknowledge our selues to be guilty before God, & cast down and humble our selues. The which last end, for as much as it is an holy end, for the same also publike abstinence from moderate and ordinary meat is cōmaunded: or else is priuately for a time willingly and of our own accord taken vpon vs: and then is it indeed a sanctified fast: and not if it be held to be a meritorious or deseruing worke of ours. The which is flat blasphemie. Moreouer here also is mention made of the assembly of the people, the which in the verse following is more at large declared and expounded.

Vers. 16.

Gather the people: sanctifie the congregation, gather the elders: assemble the children, and those that sucke the breasts: Let the bridegroome goe forth of his chamber, and the bride out of her bride chamber.

A Laying out of this matter and maner of fasting yet more play∣ner. For he sheweth what,* 1.106 Therefore hee especially rehear∣seth those sortes of men, which at that time ought and are wont to be gathered together in the Temple, and in the Synagogues vnto extraordinarie prayers, and to heare the word of God.

* 1.107But here are two things to be noted in this verse. The one, the kinde of speaking which the Prophet vseth, the which is as it were loose and without ioynts,* 1.108 or not knit together with copula∣tiue coniunctions, and often repeating the same commandement of gathering them together, that by the selfe same phrase or speech of the Prophet men might be the more vrged, and vnderstand that it is highly needefull for them to come together to pray vnto, and intreate God, and to fast together. The second parte contayneth the persons which were at that time to assemble and come toge∣ther, not all, I confesse, but the chiefe.* 1.109 And first and formost all the people, that is, whether Kings, or subiects: whether masters, or seruants, whether rich, or poore, they are commanded to be ioy∣ned together. Afterwards the old men by name,* 1.110 that they by their example may shine before others, and because that by reason of the multitude of their sinnes, they are the more guilty before GOD. For the longer that they haue liued, the more also haue they offen∣ded God. Lastly, that all excuse may be taken away from others, which are lustier and stronger of body, if they fast not, or be not pre∣sent, olde men are expresly cited and bidden both to come toge∣ther with the rest of the people, and also to fast.* 1.111 In the third place the litile young infants, who as yet doe sucke the breastes of their mothers and nurses, both because that they euen now as little and as young as they bee, are notwithstanding guilty before GOD, (for as Paul speaketh Eph. 2. ver. 3. We are all the children of wrath, as will as others) because of originall sinne: And because also they are a part of the familie or houshold of their fathers, who haue sin∣ned in actuall sinnes. Their children are their goods, wherefore their owners or fathers being guiltie of punishment, they also are

guilty of punishment, as Paul also teacheth Rom. 8. ver. 2. that for man his sake, God hath made the creatures of the worlde subiect also vnto vanitie, &c. And this selfe same thing falleth out and com∣meth to passe in the case of treason committed against man, much more then in treason against God, that the children also doe beare the punishment of their parents.

Furthermore, because of the sinne of man, the whole world is subiect vnto sinne, and lyeth in wickednes 1. Iohn 5. In the fourth place, the bridegroome and the bride are exhorted vnto this re∣pentance, who albeit they bee discharged of other burdens (as from warre) in the yeare wherein they are first and newly married,* 1.112 yet notwithstanding are they here also commanded the selfe same day, and also the day following, wherein they were married to come forth of their bridechamber, that is, their mariage chamber, and to be present with the rest, to pray vnto GOD, and to humble themselues because of their sinnes.

Vers. 17.

Let the Priests, the Ministers of the Lord weepe be∣tweene the porch and the altar, and let them say, Spare thy peo∣ple O Lord, and giue not thine heritage vnto reproch, that the heathen should rule ouer them. Wherefore should they say a∣mong the people, where is their God?

AFter that he hath declared these three thinges, to wit, the place, the fast, & the publike assēbly, now the Prophet sheweth what maner of prayers the prayers of this assemblie of men,* 1.113 of that day and publike fast ought to be vnto almighty God, a forme whereof is here set downe.* 1.114 But in this place there are three thinges decla∣red: namely, in what place in the Temple these prayers ought to be made.* 1.115 Secondly, by whom they ought to be made. And third∣ly, what maner of prayers they ought to be.

For the first, they must be made between the porch where the people was,* 1.116 and did stay, and the altar of burnt offeringes. For the people did not enter or com into any of the three distinct or seuered parts of the Tēple, to wit, neither into the porch of the Priests, where was the brasen altar of Sacrifices: [unspec 1] neither into the holy place where was the Candlesticke, and the table of Shew bread: neither into the holy of Holiest, where was the Arke of GOD: in none of these three parts, I say, might the people enter, no not the king himselfe. Now the Altar of Sacrifices, and of burnt offerings was

where the slayne beasts were sacrificed. Here therefore were the publike prayers made, that they might be heard of all the people, to wit, betweene the porch of the people, and that same first porch of the Priests, where the altar was.

[unspec 2] For the second, these publike prayers were to bee made by the Priests, as namely the publike ministers of GOD in the Temple. For this belongeth vnto them by the right of their office peculiarly committed vnto them by God: like as it doth also at this day ap∣pertaine vnto the ministers of the word of GOD, or the pastors of the Church. Furthermore, albeit in this place the priests are ex∣presly named who were to conceiue the praiers, because this whole congregation is described in such sorte as it ought to be at Ierusa∣lem) yet might other Leuites also, which were not Priests, in other cities and Synagogues of Iudah conceiue prayers for the people in the solemne dayes of fast. For the selfe same simple Leuites, that is, such as were Leuites onely, and not Priests, not onely might, but also in regard of their office ought publikely to expound the word of God it selfe, vnto the which the prayers are adioyned, as certain hangbies, or additions and partes of the same. Wherefore it is not the part of euery one to speak publikely in the Church, and to pray, and minister the sacraments, but it belongeth vnto the Church offi∣cers. For 1. Cor. 14. ver. 34. Paul will haue women to keepe silence in the Churches. And 1. Tim. 2. ver. 1. He willeth that supplications, prayers, intercessions, and giuing of thanks be made for all men.

* 1.117Thirdly, it is here also shewed, what manner of prayers these both publike and also extraordinarie prayers ought to be, namely, first, that the Priests in an earnest feeling both of their owne sinnes, and also of the sinnes of the people should crie and call vnto God being now manifestly angry with his Church. Secondly, that in summe and effect they pray in such sort, that they aske mercie and pardon of their sinnes at the true God, for his onely meere grace, couenant, and glorie sake. The word Spare, or be fauourable,* 1.118 shew∣eth that pardon must be begged of God, for the people. The foun∣dation whereupon being grounded, the Priests & the people ought to be in hope of this pardon, is twofold. First, the glory of GOD, the which shal vtterly be contemned or despised, and scorned at a∣mong the heathen, and vnbeleeuing people.* 1.119 If they may once see this people of his, (the which is his peculiar people and heritage) to be ouer throwen. For the heathen wil accuse the true God of weak∣nes, and of lying, as if he were such a one as is not able to defend

those that are his. And this is the ground of Moses his prayer vnto God also Exod. 32. vers. 12. to spare his people that had grieuously offended by worshipping the golden calfe, lest the Egyptians should speake and say, He hath brought them out maliciously for to slay them in the mountaines, and to consume them from the earth. The second foundation of these prayers,* 1.120 is the couenant or meere and onely grace of GOD, whereby he chose the Iewes for his owne peculiar people in regard of his couenant made with Abraham. Wherefore he promised that he would also be their defender and patron. Therefore God in our prayers is to bee prayed vnto for this selfe same thing, namely, that hee will defend those that are his.

Vers. 18.

Then will the Lord be iealous ouer his land, and spare his people.

* 1.121THere followeth a comfort, wherewith not euery one indeede in this people, but only those which shall turne and repent truely among them, are lifted vp, or comforted, and vnto them are sette forth the helpe of God, and most large and excellent promises. But of this comfort there is also a double foundation or assurance, lest they might thinke it to be vaine or false.* 1.122 The first, to wit, the nature of God himself, or a generall reason, the which is taken from the propertie, and as it were the office of God him selfe. The se∣cond, the expresse promise,* 1.123 band, and couenant of God. And both these foundations doth the Prophet shew and set forth in this, and the verse following.* 1.124 And first of all in this place, that which is ta∣ken from the generall reason or consideration of the nature and of∣fice of God. For this is the generall nature of God, to be indeed generally mercifull, one that loueth his owne work, bounteous vn∣to all. For as it is Mat. 5. vers. 45. Hee maketh his sunne to arise on the euill, and the good, and sendeth rayne on the iust, and vniust. And as it is Psal. 145. vers. 9. The Lord is good to all and his mercies are o∣uer all his workes: but especially he is doing good vnto his church, fauourable vnto it, and burning with emulation or ielousie towards it. And therefore Psal. 145. vers. 18. when the Psalmist had sayde, The Lord is neere to all that call vpon him, he addeth, yea to all th•••• call vpon him in trueth. And Zach. 8. ver. 2. the Lord sayth, I was iealous for Zion with great iealousie, and I was iealous for her w••th great wrath. For the church is the peculiar inheritance of GOD,

his purchased people, whom God will defend, cherish, and gently intreate of dutie, and by reason of the mutuall debt, band, and rela∣tion the which is betweene the Lord or owner, and the thing or goods of the Lord and owners. So 2. Tit. ver. 14. Christ is sayd to haue purged vs to be a peculiar people vnto himselfe. And 1. Pet cap. 2 ver. 9. The faithfull are called a chosen generation, a royall priesthood, an holie nation, a peculiar people. And God will neuer forsake his in∣heritance, as Dauid teacheth Psal. 94. ver. 14. saying, Surely the Lord will not faile his people, neither will he forsake his inheritance. Where∣fore this is a great, and an assured foundation of the comforting of the Church (which is the people, the land, and inheritance of God) to wit, the generall affection or loue of God towards all his works, and his especiall and peculiar affection towards those of his whom he hath chosen, for whom he is iealous, & vnto whom he is alwaies fauourable, gentle, and mercifull vnto their sinnes.

Vers. 19.

Yea, the Lord will answer, and say vnto his people, Behold, I will send you corne, and wine, and oyle, and you shall be satisfied therewith: and I will no more make you a reproch among the hea∣then.

* 1.125THe second foundation of this comfort, to wit, the peculiar and especiall promise of God (yea after that he had threatned those his former iudgements) concerning his gentlenes and mercie to∣wards the Church repenting, and toward this his people, the which promise of God Ioel had receiued, that he should deliuer and de∣clare the same, as the answer of God vnto this people asking par∣don for their fault, to the ende they might knowe, that their repen∣tance was not vnprofitable before God, and that the exhortation of the Prophet made thereunto in the beginning of this chapter, was not in vaine neither.

* 1.126But this verse containeth two parts. One hath this answer of God, & the second foūdation of the promise set forth by Ioel. The other containeth a particular and peculiar laying open of this promise more at large. And this is such,* 1.127 that like as the people was put in feare with a double kinde of punishment, namely of famin,* 1.128 in the first chapter, & of the sword of the enemie, in this chapter: so there is now promised a double helpe from God, and a double comfort: one, by which that famin shall be taken away. For God shall giue or restore vnto them corne, wine, oyle, the which in the chapter be∣fore

he threatned that he would take away from them because of their sinnes. The second part of this comfort set forth and deliue∣red by God in the verse following, To wit:

Vers. 20.

But I wil remoue farre off from you the Northren armie, & I will driue him into a land barren and desolate, with his face to∣ward the East sea, and his end to the vtmost sea, and his stinke shal come vp, and his corruption shall ascend, because he hath exalted himselfe to doe this.

GOd shall deliuer them from that enemie, the which he threat∣ned before that he would send against them, that they bee not a reproch vnto the heathen, or among the prophane or wicked hea∣then. But here God promiseth two things, when as he sayth, that he will deliuer his Church.* 1.129 First, that it shall come to passe, that he will scatter into the foure quarters of the world all that same host of the Chaldees, that is, the armies of the enemies of his Church, to wit, that they shall not be able to be gathered together againe now against the same. So then this armie, which was gathered together out of the Northren countries (for both the Assyrians and also the Chaldees were situated vnto the Iewes Northrenly, or toward the North) shall be scattered or driuen away, namely, one part of them vnto the South, or into a drie land: for the drie countrie is South vnto the Iewes. The other part of them, or the first band of them shall be driuen into the East. The latter into the West. These things came to passe, not only when as God ouerthrew the Monarchie or Empire of the Babylonians, that is of the Chaldees by the Persians, but also when as the power of the Babylonians to take Syria, and consequently to inuade Iewrie,* 1.130 was scattered by King Necao, 2. King. cap. 23. ver. 29. Concerning the ouerthrow of the Chaldees by the Medes or Persians (for they are often taken the one for the other) thus the Lord threatneth by his Prophet Isai cap. 13. ver. 17. Behold, I will stirre vp the Medes against them, which shall not regard siluer, nor be desirous of gold. And Babel the glorie of Kingdomes, the beautie and pride of the Chaldeans, shall be as the destruction of God in Sodom, and Gomorah. The place of Isai cap. 31. ver. 8. prophesieth of the destruction of the kingdome of the Assyrians in these words: Then shall Asshur fall by the sword, not of man, neither shall the sword of man deuoure him, and he shall flee from the sword, and his yong men shall faint. But cap. 48. ver. 20. the Iewes are willed to get them out

of Babel, and to flee from the Chaldeans, whereby is signified the ouerthrow of that citie by the Persians, from the which the people of God are willed to flee, lest by tarrying they should be partakers of their plagues.

* 1.131Secondly, God threatneth that it shall come to passe, that when as he shall after this maner scatter the enemies of his Church, those selfe same enemies shall be an horror and a curse vnto all men: for their bodies shall lye vnburied, and therefore their stinke shall come vp, and they shall now smell lothsomely vnto all men, who before were so greatly feared of al men. The reason is, because namely they haue exalted or magnified themselues to doe this, that is, they haue laboured (and with all the might they could possiblie) haue inde∣uoured vtterly to destroy the Church of God. For so I doe expound this sentence: God would make a determined or limited correctiō and chastising of his people onely: but these enemies went about vtterly to roote them out. Wherefore the Lord by his Prophet Isai cap. 47. ver. 6. signifieth his wrath against the Babylonians for this their vnmercifulnes and excessiue crueltie towards his people, saying: I was wroth with my people: I haue polluted mine inheritance, and giuen them into thine hand: thou diddest shewe them no mercie, but thou diddest lay thy very heauie yoke vpon the ancient.

Vers. 21.

Feare not, O land, but be glad, and reioyce: for the Lord will doe great things.

* 1.132A Confirmation of the former promises of God by the gladnesse, or signe of wonder, whereunto the Church repenting is exhor∣ted by God himselfe. And to the end that this helpe and comfort promised by God, may bee vnderstood to be most plentifull, both those, whom God at that time shall comfort, are rehearsed: & those things also are reckoned vp, the which God will giue for the com∣forting of his Church in such maner: and these are partly earthie,* 1.133 and partly spirituall. The earthie are first declared, and those espe∣cially,* 1.134 the which did asswage & ease the miserie at that time threat∣ned by the Prophet.

* 1.135But this verse hath two parts. The first containeth an exhorta∣tion vnto wonderfull great ioy. The second, the cause of the same exhortation. Now the land it selfe is exhorted to reioyce, vnder which word we doe first of all by the figure Metonymia vnderstand the dwellers in the land, and that all in generall, that is, the migh∣tie,

and the poore: the males, and the females: the masters and the seruants: these of riper yeares and bigger growth, and the little infants. For as before vers. 16. all were exhorted vnto sorowe and mourning: so likewise are all now stirred vp vnto ioy and gladnes. Secondly, by this selfe same word land, is signified the element of the earth it selfe. For the same it selfe shall then be made partaker of this blessing of God, as it is made now of the curse because of the sinnes of the people. So before cap. 1. ver. 10. the earth is sayd to mourne. And it is exhorted vnto all kind of gladnes, feare & dread being banished before, the which doubtles might be a let or hinde∣rance thereunto. So be the words of this verse: first, Feare not, then, be glad and reioyce. For here both inward and also outward ioy is described by the Prophet by the words of being glad, and reioy∣cing.

[unspec 2] Now the cause of this stirring vp and exhortation vnto ioy is the most assured promise of God concerning the deliuerance, helping and comforting of the earth, that is of the Church, the which was to insue: and the same not any common or small, but most excel∣lent, great, and indeed miraculous or wonderfull, vnlooked for, and extraordinarie ioy and gladnes. For God will studie withall his in∣deuour to doe it, that is, to lift it vp and aduance it, as the enemies, of whom mention was made before, with all their indeuour labou∣red to oppresse and destroy it. Wherefore here, and in the verse be∣fore there is a manifest Antithesis, or matching together of con∣traries, betweene the indeuour of God, and of the enemies of his Church: his in comforting: theirs in ouerthrowing of the Church.

Vers. 22.

Be not afrayd, ye beasts of the field: for the pastures of the wildernesse are greene: for the tree beareth her fruit: the figge tree and the vine doe giue their force.

* 1.136AN amplification of the former exhortation vnto gladnesse, whereby not onely men themselues: but also beasts are stirred vp vnto ioy, because of God being pacified, and because of his blessings vpon his land, and vpon the Church. So Psal. 147. the Pro∣phet proueth all creatures to praise the Lord, because of his great mercie and goodnes towards the same. After the same maner be∣fore cap. 1. ver. 18.20. the beasts of all sorts are sayd to mourne be∣cause of the wrath of God. There is here added a cause of this ioy, or exhortation vnto ioy, contrarie vnto that for the which they did

mourne. For then all kinde of fruites, either naturall (as are herbes, which do grow in the deserts, & mountaines, and pasture grounds) or els such as are sowen and planted, as are wine, oyle, figges, shall abound, and be enough, fit and sufficient for the nourishing both of beasts and also men. Hereby appeareth that the fruitfulnes of the earth, and of plants, nay, that all fruits of the earth, doe come of the only blessing and good will of God towards men, and not from the starres, or fortune, Psal. 107. Matth. 5.

Vers. 23.

Be glad then, ye children of Zion, and reioyce in the Lord your God: for he hath giuen you the rayne of righteousnes, and he will cause to come downe for you the rayne, euen the first rayne and the latter rayne in the first moneth.

* 1.137AN amplification of the former exhortation or comfort vnto the Church it selfe, the which is now her self spoken vnto by name, and exhorted expresly to be glad and reioyce, because of the bles∣sings of God to come towards her. And first of all the earthly bles∣sings are set downe vnto the 28. verse: and afterward the spirituall blessings. But this verse containeth three things. One, a description of the Church in these words, ye children or sonnes of Zion, that is,* 1.138 O ye the issue and ofspring of the Church,* 1.139 and of that people and place, whom God hath peculiarly chosen vnto himselfe, and taken by couenant for his owne people and inheritance. The second, a de∣claratiō of that ioy, the which the Prophet requireth of the Church,* 1.140 to wit, that it be holie, not prophane or worldly: spirituall, not car∣nall: true, not fained: profitable, not hurtfull. So then he will haue that the godly reioyce in Iehouah, that is, in the true God: and that in their God, that is, in this respect and for this cause, for that hee is their God, he is their father, he is their patrone or defender pecu∣liarly. Ioy then, as also sadnes, is two-fold, that is to say, godly, and worldly, as appeareth concerning sorowe expresly 2. Cor. cap. 7. ver. 10. For godly sorowe causeth repentance vnto saluation, not to be repented of: but the wordly sorowe causeth death.* 1.141 The third sheweth the cause of this ioy, to wit, God pacified towards his, and so conse∣quently now exceeding louing and bounteous. Of which thing this is a witnesse: first, the earthly blessing, the which God will be∣stowe on his Church, cleane contrarie vnto that iudgement, the which was a signe of God being angrie with her. For then was threatned that there should be a barrennes of all things necessarie

to liue withall, and consequentlie a famin: but now is promised great fruitfulnes, and that men shall sowe. Therefore God shall giue raine of righteousnes, that is, both seasonable or the mor∣ning or first raine, as Iames speaketh of the husband man pati∣entlie wayting vntill he receiue the former, and the latter rayne cap. 5. ver. 7. and also the latter or iust raine, that is in such mea∣sure and moderation as shall be needfull, neither too much, nor too hastie. For vnseasonable and ouermuch raine maketh thinges sowen and corne, rotten cap. 1. ver. 17 & corrupteth or spilleth it. The like blessing God promiseth vnto the louers and such as are obedient vnto his lawe Deut 11. ver. 14. I also will giue rayne vnto your laend in due time, the first rayne, and the latter, that thou maist gather in thy wheat, and thy wine, and thine oyle. And because God is the giuer of these things, his people are commaunded to craue them at his hands Zach. 10. ver. 1. Aske you of the Lord (saith the Prophet) rayne in the time of the latter rayne: so shall the Lorde make white cloudes, and giue you showers of raine, and to euerie one grasse in the fielde.

Vers. 24.

And the barnes shall be full of wheate: and the presses shall abound with wine and oyle.

* 1.142THe first amplification of the former blessing, and promised abundance of things necessarie to liue withall. And it is ta∣ken from the extraordinarie maner, after which it shall be done, and that in euery kinde of fruite. For then the garners or barnes shall not onelie haue great store of wheat, of drie fruites of all sortes, but also shall be filled full. Their wine presses, and other presses (which are the instruments to make other liquid or moist commodities withall) shall euen flow and runne by the streetes, so great plentie certainlie shall there then be of all fruites both drie and also moist. And this is also a blessing which God pro∣miseth to blesse the obedient vnto his voyce with all Deut. 30. ver. 9. for thus speaketh Moyses in that place: And the Lord thy God will make thee plenteous in euery worke of thine hand, in thy fruite of thy bodie, and in the fruite of thy cattell, and in the fruite of the land for thy welth: for the Lord will turne againe, and reioyce ouer thee to doe thee good, as he reioysed ouer thy fathers. See Deut. 28. more at large to this purpose.

Vers. 25

And I will render you the yeares which the grashopper hath eaten, the canker worme, and the caterpiller, and the pal∣mer worme, my great host, which I sent among you.

* 1.143THe second amplification of the former earthlie blessing by comparing the extraordinarie famin and barrennes described before cap. 1, with the plentie and store which now is promised. For this store & plentie, shal restore whatsoeuer that barrennes shal haue taken away. Compare this verse with the first Chapter before. ver. 4.6.7. Wherefore this plentie shall be so much the more ioyfull and great, because it shall leaue no signe nor senfie of the former miserie. On the contrarie Gen. 41. there is a barren∣nes foretold of seuen yeares to come, the which should deuoure the plentie of the seuen yeares, which went before: that we may know and vnderstand that both plentie and scarsitie of all things are of and from God.

Vers. 26.

So ye shall eate, and be satisfied, and prayse the name of the Lord your God, that hath delt maruailouslie with you: and my people shall neuer be ashamed.

* 1.144THe third amplification, taken from the vse of so great benefits the which God will adioyne and graunt vnto them. For both earthlie giftes are the gift of God, and also the abilitie and pow∣er to vse them: This may appeare by the contrarie, when God giueth giftes, and not power to vse them, of the which Solomon complaineth Eccles. 6. ver. 1.2. There is an euill, which I saw vnder the Sunne, and it is much among men: A man to whom God hath giuen riches and treasures and honor, and he wanteth nothing for his soule of all that it desireth: but God giueth him not power to eate thereof: but a straunge man shall eate it vp: this is vanitie, and this is an euill sicknesse. The contrarie blessing God promiseth vnto his Church Isay 62. ver. 8.9. The Lord hath sworne by his right hand, and by his strong arme, surelie I will no more giue thy corne to be meate for thine enimies, and surelie the sonnes of the straungers shall not drinke thy wine, for the which thou hast laboured: but they that haue gathered it shall eate it, and prayse the Lord, and the gatherers thereof shall drinke it in the courtes of my Sanctuarie. So then, I say

not onelie all power and abilitie to vse and inioye the blessings of God, is the gift of God: but also such power as is here in this place described. Thus the lewes shall eate the fruites of the earth, and shall be satisfied, or filled with them: and they shall not be hunger staruen as they were before.

Further the scope or end of the vse of these giftes of God is added,* 1.145 that men in so great plentie and store of things (the which is a thing which easelie cōmeth to passe) should not forget God: or that they should not abuse or mispend the giftes of God: or attribute the cause of them vnto any other, to whom they should stand beholding for them, then onelie vnto the grace of God. For commonlie men doe attribute the cause of them either vnto the diligence and painefulnes of the husbandmen, or of them selues, or vnto the disposition of the Starres, and the tempe∣rature of the heauen and of the aire, or vnto the fatnes of the doung laide vpon the ground. For after this manner doe profane men, or wordlinges vse to speake. The scope then or end both of this so great plentie of the giftes of God, and of the vse of them (which is of God graunted vnto vs) is, that we should blesse the name of God therefore: giue him thanks with our whole heart: and confesse and acknowledge him to be in deed our father. So Paul 1. Tim. 4. v. 3. teacheth, that all the creatures of God are good, & ought not to be refused, but are to be receiued with thanks giuing of them whih beleeue and know the trueth. Lastlie the Prophet tea∣cheth that out of the same plentie they are to gather a testimonie or witnes of the grace and fauour of God towards them. For it should be so great, that all men should then easelie perceiue and know that God did in deed miraculously giue and bestow the same.

Vers. 27.

Ye shall also know, that I am in the middest of Israell, and that I am the Lord your God, and none other, and my people shall neuer be a shamed.

* 1.146THe fourth amplification of the saide earthly blessing by the most holie and reuerend signification thereof. For the same shal plainlie shew and witnes vnto the Iewes the singular fauour of God towardes them, that is, towardes his Church. Therefore he sayth, by this blessing ye shall know that God is louing vnto you and beareth you good will. And this is a great comfort,

when as those earthlie blessings are in such sort giuen vnto vs of God, that they may plainlie appeare to be signes and tokens of his loue towardes vs: otherwise, by this kinde of things it can hardlie be iudged or discerned betweene the loue and hatred of God: also between the good or the elect, and betweene the euill or Reprobate. For as it is in Mat. cap. 5. ver. 45. God maketh his Sunne to arise on the euill, and the good: and sendeth raine on the iust, and the vniust. And Solomon Eccles. 9. ver. 1. teacheth, that the iust, and the wise, and their workes are in the hand of God: and no man knoweth either loue or hatred of all that is before them.

* 1.147But this peculiar or espcial fauour of God toward his Church is described by three effects of the same, to wit, that God will be in the middest of them. Now God is saide to be in the middest of them whom he defendeth from all miuries or wrongs,* 1.148 and gouerneth by his spirit, and ••rameth them vnto his obedience. Secondlie, that the true God, yea and that he alone shall then be acknow∣ledged of the Church to be their God. And this is then done, both when as all idolatrie is driuen and banished out of the Church,* 1.149 and when as his right and lawfull worship is giuen vnto God according vnto his word, and retained and kept in the Church.

* 1.150Thirdlie, that this people shall not be ashamed. And of this the Church hath proofe and experience, when as God casteth down, and ouerthroweth her enimes, and deliuereth her being afflicted or in trouble, and maketh her to be a conquerour before the world, that all men may know that she ruleth ouer her enimies, and is cherished and maintained by God. So God promiseth for his Church Isaie cap. 60, ver. 12. of whose enimies he sayth. For the Nation and the kingdome, which will not serue thee, shall perish: And those Nations shalbe vtterlie destroyed. And ver. 16. he pro∣miseth her abundance of many rich blessings, saying: Thou shalt also suck the milke of the Gentiles: and shalt suck the breasts of kings: and thou shalt know that I the Lord am thy Sauiour, and thy Redee∣mer: the mightie one of Jacob. And these are the earthlie blessings the which God bestoweth vpon those that are his.

Vers. 28.

And afterwarde will I powre out my spirit vpon all flesh: and your sonnes and your daughters shall prophesie: your old men shall dreame dreames, and your yong men shall see visions.

* 1.151THe second part of the comfort of the Church, the which con∣teineth the Spirituall promises of God, and the same also most

plentifull, like as the first part did set foorth most singular earth∣lie blessings. And where as the Spirituall promises are deliuered in the second or latter place, this is don in regard of our imbecili∣tie or weakenes, namelie, because that by these earthlie things we are to be led as it were by the hand to the tasting and vnderstan∣ding of the spirituall. So in the Lord his prayer the petition for our dailie bread goeth before it, which is of the forgiuenes of sinnes. Furthermore the circumstance of time was by the Pro∣phet obserued in this place, as appeareth. For first God gaue and imparted vnto the Iewes those earthlie blessings, before he be∣stowed on them these spirituall graces of the which he here in∣treateth. Moreouer this so large and rich a promise is propoun∣ded or deliuered vnto the Church with great garnishing or elo∣quence and fine setting out of the same, both because we are wont coldely and slenderly to regarde and esteeme this kind of the graces of God, (and therefore we are earnestly to bee spurred vp to the consideration of the price and value of them) and also for that, if those earthly giftes be described or set forth vnto vs with so great amplifiyng & laying out of the same, how much more ought these spirituall benefites to be commended vnto vs?* 1.152

This verse hath three things to be noted, namely, the time wher∣in these things are promised that they shall be:* 1.153 secondly, the thing it selfe which is promised:* 1.154 and thirdly, the persons vnto whom it is promised.

As for the time, there is a certaine time assigned, yet no time neere at hand,* 1.155 or short time, for the Iewes must first be deliuered out of the captiuitie of Babylon, the Babylonians themselues must be ouerthrowen, and the marueilous workes of God (such as were in the times of the Machabees) appeare in the preseruing,* 1.156 feeding, and defending of his church. Wherefor there is in this place noted a long time, and far to come, and many ages distant from the time of this prophet, to wit, the time of the comming of Christ, and be∣stowing these giftes vpon his church, as Peter doth expound it Act. 2. ver. 16, 17. where he citeth this very place of our Prophet to con∣firme the myraculous and extraordinary graces of God his spirit in the feast of Pentecost powred out vpon them. And so doth Paul al∣so take the same Ephes. 4. ver. 7. where he speaketh of the diuersitie of giftes by God bestowed vpon the ministers of his church for the good of the same saying: When he ascended vp on high, hee led captiuitie captiue, and gaue giftes vnto men. This place of Ioel a∣greeth

with that of Isai cap. 44. vers. 3. I will powre vpon the thirstie, and floods vpon the drie ground: I wil powre my spirite vpon thy seede, and my blessing vpon thy buddes. And with that of Zach. 13. vers. 1. In that day there shall bee a fountaine opened to the house of Dauid, and to the inhabitants of Ierusalem, for sinne and for vn∣cleannes. So euery where in the prophets long times and greatly distant one from another, are ioyned together, as Isai 7. vers. 8 14. because that all the whole space the which passed from the time of the prophets vntill the incarnation of Christ, is compared onely vnto the first parte of a day. Nay moreouer, in the verses follow∣ing is declared by the Prophet what shall bee the estate of the Church, and of the whole world vntil the consummation and en∣ding thereof. Wherefore these wordes, And it shall afterward come to passe, doe containe that same whole time, the which passed vntill the comming and death of Christ, and the visible sending of the holie Ghost, of the which there is mention Act. 2. And thus much concerning the time.

* 1.157The matter or thing it selfe which is promised, is a spirituall grace, and the same most abundant and plentifull towards al kind of men, the which shall bee members of the church. God therefore is sayd that he shall not onely giue, but also powre out most large∣ly. For albeit before the comming of Christ God gaue vnto the fathers his holy spirite, as for example, vnto the Prophets, and other the godly: yet was that grace as a smal part and certaine little drop, as a little portion of fayth, and knowledge of saluation of Christ, and of the secret of God, in comparison of that which both the A∣postles and also others receiued on that day of Pentecost, or Whit∣sontide: and also in comparison of that which the Church nowe hath and receiueth through the benefit of Christ. For he that is lesse in the kingdome of God, and vnder the preaching of the Gospel, is greater euen then Iohn Baptist himselfe, much more therefore then the former Prophets Mat. 11. ver 11. So then this powring out and this so great light of the knowledge of God, and of fayth im∣parted and bestowed vpon the godly, is to be vnderstood in a cer∣taine respect, namely, by the comparing together of the spirituall giftes of God, and of the same knowledge made of God vnto the church before the comming of Christ. And therefore Eph. 3. vers. 4, 5. Paul speaking of these two times of knowledge sayth, that the vnderstanding of the mysterie of Christ in other ages was not opened 〈1 page missing〉〈1 page missing〉

tiles conuerted vnto Christ: and that here also is taken away diffe∣rence of vncircumcision, and of circumcision, because without all doubt he speaketh of the Kingdome of Christ, where there is now no such difference. For as Paul witnesseth Galat. 6. ver. 15. In Christ Iesus neither circumcision auaileth any thing, nor vncircumci∣sion, but a new creature.

Vers. 30.

And I will shew wonders in the heauens, and in the earth: blood and fire, and pillars of smoke.

* 1.158A Continuing of the comfort by the order and historie of things to come, the which is in this place briefely made vntill the last day of the Lord commeth. And there is shewed what the Church of God, and euery one of the godly ought to doe in the meane sea∣son, vpon what foundation to rest, and where to seeke their deliue∣rance and saluation, to the end that this historie should not rather trouble them, then comfort them. Wherefore this verse with that which followeth, containeth, but most briefely, what shall bee the state of this world, after those giftes giuen vnto men by God. For in as much as the Church must needes haue her being in this world, she was also to be put in minde of the state of this world which was to come, that she should not therefore be dismayed, when as there should be, and were to come, so many and great alterations and changes of thinges, so fearefull miseries, ouethrowings of king∣domes, ciuill warres of nations within themselues. And this place is plainely expounded by Christ Mat. 24. ver. 6. when as he sheweth his disciples also, what should bee the state and condition of the world before the end thereof, saying: Ye shall heare of warres, and rumors of warres: see that ye be not troubled: for all these things must come to passe: but the end is not yet. For nation shall rise against nati∣on, and realme against realme, and there shall be pectilence, and famin, and earthquakes in diuers places. And ver. 29. And immediatlie after the tribulations of those dayes, shall the Sunne be darkened, and the Moone shall not giue her light, and the Starres shall fall from Heauen and the powers of heauen shall be shaken. So Zach. 14. ver. 13. But in that day a great tumult of the Lord shal be among them, and euery one shall take the hand of his neighbour, and his hand shall rise vp against the hand of his neighbour. See further concerning these matters Reuelat. cap. 6. cap. 7. &c. Briefelie in this place of Ioel there is M••∣taphoricallie described an historie of things to come after Chr••••••

his being shewed vnto the world, the which is horrible and feare∣full I confesse, yet most iust, because of the Gospell of Christ despi∣sed and refused by the world, and also because of the persecuting of the same with sundrie persecutions by the Kings of this world.

Further, this whole description is Metaphorical,* 1.159 by the recitall of those things, the which are wont to make men most afrayd, that the iudgements of God may be vnderstood to bee the greater agaynst the world, for as much as the world persecuteth, or despiseth Christ. Therefore there shall be feare in euery place, whither so euer men doe turne their eyes, either in heauen, or in earth. For so doth the world deserue, when as it casteth aside the trueth of God. Then al∣so the outward sight, and as it were the face of things, the which shall then be done and seene, shall appeare most fearfull, dreadfull, and afraying all men. For it shall be such, as if men euery where & in all places did behold and see bloud, fire, and darknes set and cast before their eyes. And by this kind of speaking, no man doubteth soule discomfitures, cruell plagues, and wonders, that is, signes and tokens altogether fearefull, and testifying or witnessing the wrath and anger of God, to be signified and vnderstood.

Vers. 31.

The Sunne shall be turned into darknes, and the Moone in∣to bloud, before the great and terrible day of the Lord come.

* 1.160AN amplification of the said miserie taken both from the persons themselues, the which shall then be afflicted or troubled & pu∣nished, and also from the length of time. The persons which shall be afflicted, are in this place no doubt signified that they shall be of great place and authoritie.* 1.161 For the Prophet noteth them vnder the name of the Sunne & the Moone, as Gen. 37. ver. 9. by the Sunne and the Moone and the eleuen Starres in the dreame of Ioseph, were vnderstood his father and mother and eleuen brethren. Ther∣fore like as the Sunne and the Moone are in comparison of the o∣ther Starres in heauen: so are these great personages in respect of other men on the land and earth, who notwithstanding shall them∣selues also be most hardly afflicted. Thus perished and ran to ruine the Romane Empire for despising the name of God, and persecu∣ting the Gospell of Christ: Thus also at this day doe most flourish∣ing kingdomes, and Kings and Common wealths perish for the same cause.

* 1.162The length of time also is added, These things shall endure and continue in the world, both before, and also vntill that same gre•••• and fearfull day of the Lord shall come, that is, that same last day of the world, where Christ shall appeare in iudgement, as Christ tel∣leth his Disciples Matth. 24. ver. 34. saying, Verely I say vnto you, thi•• generation shall not passe, till all these things be done. For the Church of God hath oftentimes Halcyon dayes in this world, that is, rest and quiet for a season, but neuer true and continuall peace, no not for a∣nie long time neither: which thing is signified Apoc. 8. ver. 1. when Iohn sayth, that at the opening of the seuenth seale, there was silence in heauen about halfe an houre. And cap. 12. ver. 1. by the vision of the woman clothed with the Sunne, and the Moone vnder her feet, &c. And Micheas cap. 4. ver. 4. hauing before spoken of the kingdome of Christ, and felicitie of his Church, sheweth that the same shall not bee without her rest and peace sometime, when he sayth, that they shall sit euery man vnder his vine, and vnder his figge tree, and none shall make them afrayd.

Vers. 32.

But whosoeuer shall call vpon the name of the Lord shall be saued: for in mount Zion and in Ierusalem shall be deliuerance▪ 〈◊〉〈◊〉 the Lord hath sayd, and in the remnant whom the Lord shall call.

* 1.163AN admonition. For the Prophet admonisheth or warneth what is to bee done of euery godly man in so great confusion of ••he world, and hurly burly of things, that he be not swallowed vp, or perish with the world, but may bee deliuered, and himselfe escape safe out of so great shipwrackes, to wit, that he truly call vpon the name of God according vnto true faith, and according vnto the commandement of God. So Christ hauing preached of the same afflictions, teacheth that this onely remedie is then left vnto those that are his, namely, that by true faith, patience, and with feruent & earnest calling vpon the name of God, they do adioyne themselues vnto the hearing of the true doctrine of the Gospell, as the Eagl•••• doe vnto the dead carkasse, Matth. 24. ver. 28. And cap. 10. ver. ••••. she sheweth, That he which indureth to the end, shall be saued. A•••• Luk. 21. ver. 19. he sayth vnto his Disciples, By your patience p••ss•••••• your soules.* 1.164 The reason is added, because euery one, that is, whi•••• out of any nation shall call vpon the true God, to wit, by true fa•••••• (for otherwise he cannot truly be called vpon) the same shall 〈◊〉〈◊〉

saued by God, and shall escape safe out of so many shipwrackes, whether he be a Iew, or of the Gentiles. So doth Paul expound this place Rom. 10. ver. 13.14. For this promise, whereof he speaketh now, is generall, and appertaineth generally vnto all nations, and not vnto the Iewes alone: but vnto all the true remnants of the Church, out of what nation soeuer the Lord shall call them vnto himselfe, and vnto the true knowledge of him, as the Prophet him∣selfe doth expound it, and Peter also Act. 10. ver. 35. when he saith: In euery nation he that feareth him, and worketh righteousnes, is ac∣cepted with him. So then, there is here both a remedie set forth vn∣to the godly, and also a cause of this remedie.

* 1.165Further, there are yet two things added in this verse. One, the foundation of this cause: the other, the place wherein this true cal∣ling vpon God is: and consequently the saluation of men.* 1.166 The foundation of this cause is the free promise of God. For God will in such sort doe this, because he hath freely so promised: and cal∣leth those, whom he desireth to saue.* 1.167 For here the Prophet spea∣keth of an effectuall calling of God, whereby men are truely con∣uerted vnto God through faith, the which faith it self also is meere∣ly free, as is also the promise of God, of the sauing of some certaine men, Rom. 11. ver. 5. Euen so then at this present time there is a rem∣nant through the election of grace.* 1.168 So then the meere or only mercie and grace of God towards men, is the foundation of this saluation and hope of the godly.

* 1.169The place is added, in the which God is truely called vpon, and consequently where there is true saluation and escaping, not so much indeed of the bodie, or out of the dangers and afflictions of this life, as of the soule, and from euerlasting damnation, the which 〈…〉〈…〉 most fearfull death and punishment, and most especially of all men to be dreaded, as Christ teacheth Matth. 10. ver. 28. where he sayth, Feare ye not them which kill the bodie, but are not able to kill the s••••le: but rather feare him which is able to destroy both bodie and soule in hell. Now this place is Sion, & Ierusalem, that is to say, the Church of God, the which is gouerned and grounded vpon his word. For in this place Sion and Ierusalem are set against the kingdome of Israel, and the infidell kingdoms, the which, how honorable, weal∣thie, and great soeuer they shall then be, yet if they shall not haue the pure word of God, there shall be in them no saluation for men: but saluation only shall be in the citie of God, & in Sion, the which 〈◊〉〈◊〉 the pillar and keeper of his trueth. There then shall be the salua∣tion

of men, yea and that only, where there shall be true inuocatiō, or calling vpon the name of God. Wherefore the word Sion, doth not restraine this promise of God vnto the Iewes only dwelling in that ear••hly Sion (for then should not this grace of God be general, as it is not••ithstanding) but vnder this name Sion, is signified the Church of God at all times, and into what parts and quarters of the world soeuer it shall then bee scattered. For there is saluation of soules, because that there is true faith, and the true Christ, and con∣sequently there is the true God, and grace and forgiuenes of sinnes.

CAP. 3.

Vers. 1.

For behold, in those dayes and in that time, when I shall bring againe the captiuitie of Iudah and Ierusalem.

* 1.170A Confirmatiō of the former promise of the safetie of the Church of God to come, euen in the midst of those troubles, and hurlie burlies of the world, the which were described in the chapter be∣fore. And it is taken from the remouing away of the lets or enemies of the Church, whom God will ouerthrow, be they in number ne∣uer so great, and neuer so much to be feared. Wherefore nothing shall let God, from performing that his promised deliuerance and safetie vnto his Church. So Amos 9.15. So Mich. 7. ver. 8. And such repetitions as these, and such comforts are very necessary and need∣full for the godlie, least they faint by reason of the continuance of the euils and troubles, or bee feared with the multitude of the ene∣mies, & so be brought into despayre. In a word, through this whole chapter is promised the ouerthrow of the enemies of the Church, and of such as doe afflict or trouble it.

* 1.171But this verse containeth the noting out of the time, wherein these things shall be done by God, namely, when as God shall bring againe the captiuitie of Iudah, that is to say, when as he shall gather together his scattered Church. For this promise is generall, and comprehendeth the whole time, in the which there shall be or ••••∣maine any Church in this world. For albeit God sometime haue gathered his Church more noblie and with greater renowme o•••• of her miserable scattering into other countries, as after the capti∣uitie of Babylon, vnder the Machabees: & especially by the preach∣ing of the Gospell after the comming of Christ: yea, and no•• in

these last times doth gather it together, of his great mercy restoring vnto vs and renuing the light of the Gospell: yet is it notwithstan∣ding most true, that God is alwayes present with his Church, and doth keepe it, and breake the power of the enemies thereof, that they destroy it not vtterly. Wherefore how often soeuer God will restore it, then also doe those most assured iudgements of God a∣gainst the enemies of his Church, which are here threatned, ap∣peare, and are executed by him.

Vers. 2.

I will also gather all nations, and will bring them downe into the valley of Iehoshaphat, and will plead with them there for my people, and for mine heritage Israel, whom they haue scattered a∣mong the nations, and parted my land.

* 1.172THis verse comprehendeth three things, the which without all doubt do declare the destruction to come to the enemies of the Church. The first containeth the place. The second, whom God will punish. The third, for what cause.* 1.173 The place is sayd that it shal be the valley of Iehoshaphat, to wit, by the figure Metalepsis (which what it is see Oseas cap. 4. ver. 18.) that looke what, and what maner of benefite of God the people of the Iewes did once feele in that valley when God gaue that mightie ouerthrow vnto his enemies the Moabites and Ammonites 2. Chro. 20. the like shall the church alwayes feele, when as it is deliuered by God, namely, that he will in a moment destroy all the enemies thereof, although they haue neuer so much conspired together, bee neuer so diuers or many in number. See Psal. 83. Now they which shall be gathered together,* 1.174 iudged and punished by God, are the Gentiles, that is, men & peo∣ple which remaine infidels and vnbeleeuers. For as for those which shall turne vnto the true God, and shal receiue Christ by faith, they shall not be destroyed by God, nor be inwrapped in this iudgemēt. Therefore the vnfaithfull onely shall bee gathered, and that all of them, that is, out of euery nation, and people, which haue afflicted the Church of God. Lastly, the cause is added, namely,* 1.175 for that they haue both scattered the people of God among the Gentiles: & also moreouer haue diuided their land among themselues, & haue rob∣bed and spoyled it: yet both this people, and also this their land was the people and inheritance of God himselfe only. Wherefore those infidels shall iustly bee punished by God, in regard of a double sa∣••••ledge or theeuerie to Godward, namely, because they robbed

and spoyled both the people of GOD, and also the lande of God.

Vers. 3.

And they haue cast lots for my people, and haue giuen the child for the harlot, and sold the girle for wine, that they might drinke.

* 1.176AN amplification of this villanie or despite and wrong done by these heathen or infidels, not vnto men, but vnto God himselfe, which amplification is taken from this notorious despite of theirs. For these Gentiles breaking both that priuiledge and authoritie which God had peculiarly ouer this people: and also the generall lawes and teaching of nature and humanitie, handled and vsed the Church of God most shamefully, nay most cruelly. For they did not only make that whole nation captiues, and diuided them amōg themselues by lot, as couetous Souldiers are wont to doe their pray and bootie, and as they did with the garments of Christ Matth. 27. but also they intreated the godly so despitefully and villanously, that they sold the boyes and the girles as the drosse of the world, for a most small and low price, the which afterward they conuer∣ted or turned vnto lewd and wicked vses, as namely into whore∣dome and drunkennes.* 1.177 So in times past the captiue Sardians in re∣proch were called Saleable, or (as we may terme them) dog-cheap slaues, who because of their cheapenes, and great numbers of them were sold for a farthing a piece, or for a matter of nothing. And truly in such sort commonly doe the vngodly handle the godlie, when as they fall into their hands, that they esteeme not so much of them, as they doe of other slaues of other infidell and vnbeleeuing nations: nay, many times they make not so good reckoning of them, as they doe of most vile and filthie dogges. But because of such crueltie of men against men, God is most grieuously angrie Amos cap. 1. and 2. So one day will God destroy the Turks, because of the like crueltie against Christians.

Vers. 4.

Yea, and what haue you to doe with me, O Tyrus and Zid••••, and all the costes of Palestina? will ye render me a recompence and if ye recompence me, swiftly and speedily will I render your r••∣compence vpon your head.

* 1.178AN application of the former iniurie and despite done agay•••••• God, and the people of God. First vnto the Tyrians: after••••••••••

vnto the Sidonians, and lastly vnto them of Palestina, or the Phi∣listims. All these God accuseth of a three fold crime,* 1.179 and the same most hainous, that is to say, of iniustice, sacriledge, and barbarous cruelty. Of iniustice in this verse.* 1.180 For they thus afflicted or plagued the church vpon no cause, in as much as they were no way prouo∣ked by her, but made vniust warre against the church of God, being moued thereunto through the hatred of God only. Therefore saith the Lord, there is no iust cause of this punishment by you layd vpō my church. There hath no occasion bin giuen you. Therefore you can pretend or allege no recompence, that is, no requittance of any wrong done vnto you before, for the cause of your cruelty against my church. Therefore you are in this point altogether vniust and wrongfull dealers. But I when as I shall punish you, shall be iust euen therefore, or in so doing. For I shall iustly pay home vpon your owne heads the price of this your wickednes. For I shal giue vnto you a reward of your so great iniustice.

Ver. 5.

For ye haue taken my siluer, and my gold, and haue caried into your temples my goodly and pleasant thinges.

SEcondly he accuseth them of sacriledge,* 1.181 or the euery against God, to wit, for that they haue taken from him, that is, from the true God, an holy thing, or such goodes as were appoynted for his seruice, and haue conuerted or bestowed them vpon the wor∣shippe and temples of their idols, wickedly profaning or vnhalow∣ing diuine and holy thinges, or such as were ordained vnto holy v∣ses. So doth Balthasar with the vessels of the temple Dan. 5. Which thing is a notorious sacriledge or robbery against God.

Ver. 6.

The children also of Iudah, and the children of Ierusalem haue you solde vnto the Grecians, that you might send them farre from their border.

THirdly he accuseth them of barbarous cruelty, namely,* 1.182 that they were not content to carry away captiue the children of Iu∣dah, and of Ierusalem, that is such men and people as both were neighbours vnto them, and also peculiarly dedicated or appointed vnto God, and to sell them as if they had bin brute beastes: but also through singular cruelty they did seatter them into the farthest countries, that possibly they could, as namely selling them vnto

Grecians and Barbarians, and men dwelling beyond the sea, to that end that the Iewes should by no meanes be able to redeeme or ransome themselues afterward, and to returne vnto their natiue soyle, or country where they were borne, by reason of the distance of places, and straungenes & cruelty of the men, vnto whom they were in bondage. So then their purpose was to keepe them bond slaues for euer, so far as lay in these Sidonians, Syrians, and Phili∣stims. So Amos 1. ver. 6. the Philistims are accused for that they sold the captiue Iewes vnto people that were greatest enemies vn∣to them. Furthermore by these wordes the sonnes or children of Iu∣dah and Ierusalem, I doubt not but that the treachery or vnfaithful∣nes of the Tirians, the old and ancient confederates of the Iewes is reprehended, as who namely had so most cruelly broken the olde leagues betweene their kinges and the kinges of the Iewes, as aun∣cient as from the times of Salomon and Hiram, as may appeare 1. King. 5. and had forgotten the same.

Ver. 7.

Behold, I will raise them out of the place, where ye haue sold them and will render your reward vpon your owne head.

* 1.183A Confirmation of the former promise and comfort, the which was set foorth vnto the Iewes or church of God. This confir∣mation is twofold. The one is taken from the restoring of the Iewes themselues: the other from the ouerthrow of the enemies of the church. The renuing and restoring of the Iewes, or scattered church,* 1.184 is conteined in this verse: the ouerthrowe of the enemies in the verse following. God then promiseth that it shall come to passe, that he himselfe will gather his church, albeit that the same by them be neuer so much scattered: yea & that out of what place soeuer, into the which they haue strowed and scattered them. So Psal. 107. ver. 3. Dauid willeth those whom God hath gathered together from the landes of the East & of the West, and of the North, and of the south, to praise the Lord. Wherefore there are two things here to be noted: one, the person of him that gathereth them toge∣ther. And that is God himselfe, the Lord almighty and true. I, saith he, will raise them vp and bring them againe. The second thing is, that he saith, out of what place soeuer ye haue sold the Iewes. For nothing can withstand the grace & power of God, that he should not fulfill his promises towarde his church. Let this therefore al∣wayes comfort the godly in what place soeuer they shall be.

Ver. 8.

And I will sell your sonnes and your daughters into the hand of the children of Iudah, and they shall sell them vnto the Sabians, to a people far off: for the Lord hath spoken it.

* 1.185THe ouerthrow of the enemies of the church, and the same most lamentable. For they in the iust iudgement of God shall fall into the selfe same miseries, the which they haue deuised and pro∣cured for the church. So then God requiteth vnto his enemies the selfe same mischeefe the which they haue cruelly inuented against the church: and rendreth vnto them like for like, as he smote the Philistines in the hinder partes, and put them vnto a perpetuall shame, Psal. 78. ver. 66. who had shamefully vsed God his people, and sinned fouly against him in beastly idolatry. For the same in the end reboundeth vpon their owne partes, the which they had framed against the godly, and men fearing the Lord. So Dauid speaketh of the vngodly, Psal. 7. ver. 15.16. He hath made a pit, and digged it, and is fallen into the pit that he made. His mischeefe shall returne vpon his owne head, & his cruelty shall fall vpon his owne pate. And this is a most iust punishment of these wicked men, & enemies of God, that they themselues feele and suffer the harme & misery the which they do forge and goe about for others. The which in this place God threatneth, shall fall out vnto the enemies of his church.* 1.186 Therefore this punishment threatned by God con∣taineth three things. First, that it shall come to passe that their sonnes and daughters also shall be sold for captiues into bondage, as they namely solde the sonnes and daughters of Iudah. The se∣cond,* 1.187 that they shall be solde, and caried away into captiuity by the Iewes themselues, as they sold them, and held and kept them captiues. The third,* 1.188 that they also themselues shall be sold by the same Iewes vnto the Sabeans, and people far off, that they may serue a perpetuall and most miserable bondage beyond all hope of be∣ing redeemed & ransomed afterwardes,* 1.189 like as they sold the Iewes vnto the Grecians and nations far off into perpetual and miserable bondage. And this is a iust requitance of punishment.

Vers. 9.

Publish this among the Gentiles: prepare warre: wake vp the mightie men: Let all the men of warre drawe neere and come vp.

* 1.190HE confirmeth this ouerthrow of al the enimies of the Church by the issue or falling out of the matter which was to come.

For the former punishment seemeth properlie to appertayne vn∣to the Tyrians, Sidonians, and Philistims onelie: but this which now followeth, cōcerneth all the enimies of the Church of what nation, stock, sexe, & condition soeuer they be. Which thing be∣cause it is vncredible vnto the enimies themselues, or such a thing as they cannot beleeue, when as they are so manie in number & so mighty, yea this self same poynt seemeth oftētimes hard & cum∣bersome vnto the Church her selfe, which cōpareth her strength with the strength of her enemies: therefore doth God now in such sort represent & describe or set foorth this his iudgement against all these so manie & so mightie people & his enimies, that none may now hence foorth doubt of it for to come. For vnder a verie necessary & needful Hypotyposis or most liuely laying of the mat∣ter as it were open vnto the view of the eyes,* 1.191 there is set foorth, how great the preparation of God shal be in this war, & ouercō∣ming of his enimies: how great shall be his strength & power: what manner of host or armie: how great his might: both that he may preuent or answer a doubt, which might be made by his church, & also to shake off the careles cōsidence or foolehardines of his enimies. Wherefore this whole place is a needful Hypotyposis.

* 1.192But this verse conteineth two things. The first the denouncing or threatning of warre,* 1.193 & the same most iust warre against those enimies of his Church. For it is commaunded to be published, or to be denounced or shewed by the Prophets, as it were by Heralts vnto these Nations which haue afflicted the Church. For in such sort ought lawful warres to be made, that they be first proclaimed vnto the enimie, & that it may be shewed that he dealeth with a bad conscience, if being spoken vnto, hee render not right, and that which is answerable vnto law. The warre is commaunded to be sanctified, that is, that there be a iust cause thereof decla∣red: yea and declared that it shall be a warre, that is a most cruell warre, & most lamentable, and ful of bloud. The word (Sanctifie) therefore doth declare the lawfulnes of the warre. For no warres are at any time to be taken in hand, if they be not iust and lawful. And all lawful warres are holie, & the battels of God, and not of men. So Abigail acknowledgeth the warres of Dauid to be iust, and that he fighteth the Lords battels 1. Sam. 25. ver. 28. So 2. Chro. 20. ver. 15. Iahaziel the Leuite enspired by the Spirit of God comforteth Iehoshaphat and the people against the huge host of the Moabites and Ammonites, and sayth: Feare you not, neither 〈◊〉〈◊〉

afrayde of his great multitude: for the battell is not yours, but the Lords. The word (warre or battell) sheweth the sharpenes of this warre, and bloudie fightes.

* 1.194The second part of this verse containeth, what kinde of men shall warre in the tents for God, and shall come together against the enimies of the Church, namelie stout and mightie men and good warriours, yea and that all of them, and not onelie one or twain shall warre vnto God, or for God.

Vers. 10.

Breake your plowe shares into swordes, and your siethes into speares: Let the weake say, I am strong.

* 1.195NOw the great preparation of this warre is described, the which might both strengthen the Church: and also terrifie or feare the enimies. For all things shall doe God seruice in this warre. Their plow shares and siethes shall be turned into swords and speares most willinglie by them all against the enimes of God. But where the peace of God reigneth, the contrarie is done: For then all weapons are turned into siethes & plow shares. Isa. 2. Mich. 4. Finallie there shall none be willing to haue himselfe excused, or priuiledged from this warre. For the weake shall then be strong and valiant for the fighting of this battel. And there∣fore he shall come into the Tents of God. For God shall make them all strong and lustie at that time, as he did the Israelites, when he brought them out of Egypt, of whom Dauid sayth Psal. 105. vers. 37. He brought them foorth also with siluer and gold, and there was none feeble among their tribes.

Vers. 11.

Assemble your selues, and come all ye heathen, and gather your selues together round about:* 1.196 there shall the Lord cast downe thy mightie men.

IN the third place is brieflie, but yet liuelie described the readi∣nes, obedience, and order of the Souldiares in this host of God.* 1.197 Their readines, in that when as the Lord shall saie (gather your selues together) they shal by & by and foorthwith be gathered to∣gether. Their obedience also is declared: in that they shall come round about or from all places, and not from one place onelie: but looke how many, and from whence soeuer shall by God be bidden and called vntoth is warre, they shall giue in their names by and by, and come into the tentes of God, to fight against his

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enimies. Lastlie their order is signified by the word it selfe of ga∣thering together,* 1.198 and for that the mightie men of God shall come downe, that is, they shal march euerie man in his order, as becom∣meth good & skilfull Souldiers. Now these mightie men are sayd by some to be the good Angels of God, the which doe fight for the Church of God: but of others they are sayde to be the selfe same, who a little before were called mightie men, and men of warre. I had rather vnderstand it of the good Angels, albeit I shut not out men. For both Angels and men are the ministers of God, to punish the wicked. Of the Angels Iude in his Epistle speaketh, when he sayth ver 14. Behold the Lord shall come with thousands of his Saints, to giue iudgement against all men, &c. And Psal. 68. ver. 17. The chariots of God are twentie thousand thousand Angels, & the Lord is among them, as in the Sanctuarie of Sinai.

Ver. 12.

Let the heathen be wakened, and come vp to the valley of Iehosaphat: for there will I sit to iudge all the heathen, round about.

* 1.199HYpophora, or the answering of an obiection, whereby GOD meeteth with a great doubt, the which might hereby rise in the mindes of the Godlie: because that at that time when as these things were threatned and vttered by Ioel, the whole world was quiet: nay conspyred vnto the destruction of the Church: to be short there appeared nothing in any Nation, the which might rayse vp, or cause this hope of the sturring of Nations against the enimies of the Church. God therefore answereth, that they shall notwithstanding be raysed vp, and that assuredlie: but then at the length, when as God will in deed exercise these iudgements against them, and when as the measure of their iniquitie, and of their crueltie and malice against the Church shalbe filled vp. Therefore this verse conteineth a confirmation of the former promise, that is, of the deliuerance to come of the godlie from their enimies, and the maner, place, and time of the fulfilling of the same. The manner is, that God will raise vp the Nations out of their seates, albeit they be now quiet: and they shall obey God calling them.* 1.200 For they shal come vp & that armed & gatherd to gether against the enimies of the Church. The place is the valley of Iehoshaphat, whereof hath been spoken before in this Chap∣ter ver. 2. the time is,* 1.201 when as God wil in deed iudge those his em∣mies, and defer,* 1.202 or put off their punishment no longer, as then he

did, namelie in the time of Ioel: but afterward God will sit on his throne as a iudge to condemne them. In this consideration, that the Lord will one daye iudge the cause of his against their e∣nimies, Dauid doth both cōfort himself & also prayeth vnto God often in the P••almes to performe the same, as Psal. 7. ver. 7.8, So shall the congregation of the people compasse thee about: for their sakes therefore returne on hie. And Psalm. 10. ver. 12. Arise O Lord God, lyft vp thine hand: forget not the poore, &c. Let this therefore comfort the true Church of God at this day also, especiallie that in Flaunders, which is most miserablie afflicted.

Vers. 13.

Put in your siethes, for the haruest is ripe: come, get yee downe, for the wine presse is full: yea the wine presses ran ouer, for their wickednes is great.

A Making of the former matter more plaine. For he sheweth both how and after what manner,* 1.203 or with what signe GOD wilrayse vp those Nations: and also whie he doth defer it or put∣teth it off for a time. The signe is set foorth metaphorically,* 1.204 taking a similitude from the sieth of the mowers, as it is also Apoca. 14. vers. 15.16. where the Angel crying alowd to him that sate on the cloude, sayth: Thrust in thy sickle, and reape: for the time is come to reape: for the haruest of the earth is ripe.* 1.205 And he that sate on the Cloude, thrust in his sickle on the earth, and the earth was rea∣ped. God then sendeth his sieth, and giueth a signe, the which being giuen, all the Nations of the world are stirred vp to exe∣cute the iudgementes of God. This signe is perceiued of vs by the euent or falling out of the matter afterward, and after the deed done, as they call it: that is, after that we see nations thus gathered together. Confer this place with that of Mat. cap. 13. ver. 39. where a like similitude is vsed.

The cause why God deferreth, it is his merciful iustice, for he wai∣teth patiently for sinners for a time, that either they should repēt: or els fil vp the measure of their sins: & cōsequently that the most righteous iudgement of God may then appeare, that is, worthelie bestirred vp against such, & so stubborne sinners: for the obstinate or stifnecked vngodlie ones appeare like vnto the haruest that is to be cut down, & their wickednes in the end is so great, that like vnto a most full wine presse it doth run ouer into the streets, that is, may be seene openlie, and must of necessitie be punished.

So Gen. 15. ver. 16. God sheweth vnto Abraham that the wicked∣nes of the Amorites was not yet full. GOD therefore doth iustly deferre or put off, and delay his iudgements.

Vers. 14.

O multitude, O multitude: come into the valley of thres∣shing: for the day of the Lorde is neere in the valley of thres∣shing.

* 1.206ANother cōfirmation of the former iudgment threatned against the enemies of the church ver. 9. taken from their great ouer∣throw, that is, from the effect, the which in the end shall appeare fearefull. For there shall lie heapes of them that are slaine, that is, their dead bodies shall lie euery where, so great a slaughter, mur∣ther, and ouerthrow doubtles shall there bee of them. And these things shall be done in the valley of cutting off or of thresshing, the which is now so called, of the effect: like as before it was called the valley of Iehosaphat,* 1.207 of the iudgement which God will vse there. But this is no one certaine place in the land of Iudah: but euery countrey, where God doth thus ouerthrow and cast down his ene∣mies, when he hath cut them off or thresshed them, is thus called the valley of cutting off or of threshing. Finally, whersoeuer the day of the Lord, that is, the time of his iudgement against the wicked approcheth, there by and by is prepared this valley of cutting off, or of thresshing, and of Iehosaphat, where God doth punish and cutte off the wicked with a foule slaughter and ouerthrow.

Vers. 15.

The sunne and moone shall be darkened, and the starres shall withdraw their light.

* 1.208THe first amplification of this euent and fearfull ouerthrow, by the adioynts. For then the sunne and the moone shall loose their brightnes: also the starres shall withdraw their light, that is, all the powers of the world, the kings, all highnesses against GOD, shall be throwen downe, and the state of this world shall bee hor∣rible, and full of feare and terror.* 1.209 This afterwards came to passe in the world oftentimes, and shall also come to passe vnto the ende of the world. For both when God punished the Iewes for the cru∣cifiyng of Christ: and the worlde for the Idolatries of the former time vnder the Emperours of Rome, Otho, Vitellius, Vespasian: and also the contempt or despising of his name afterward in the

East, Thracia, and Grecia, by the Saracens, Turkes, and Mahome∣tists; doubtles many Kings and Princes perished: and the sunnes of the worlde, and the moones, and many starres lost their light, that is, Kings and Queenes and great States perished. See before cap. 2. ver. 13.

Vers. 16.

The Lord also shall roare out of Zion, and vtter his voice from Ierusalem: and the heauens and the earth shall shake, but the Lord will bee the hope of his people, and the strength of the children of Israel.

* 1.210ANother amplification of the sayd destruction and ouerthrowe of the enemies of the church, taken also from the adioynts, but diuers from the verse before going, namely, from the wrath of God against those his enemies, and the same most hot and fierce, such as is that of a Lyon roaring for his pray. For then shall that voyce of God being angry, and pursuing them, strike an exceeding great feare into the vngodly. So is God his comming against his ene∣mies full of feare and terrour described Psal. 18. ver. 8, 9, 13. Smoke went out at his nostrels, & a consuming fire out of his mouth: coles were kindled thereat. He bowed the heauens also, and came downe, and darkenes was vnder his feete. The Lord also thundred in the heauen, and the highest gaue his voyce, haylestones and coles of fire. So is Ie∣remie willed to describe God to the terrifiyng of all the inhabitants of the earth cap. 25. vers. 30. Therefore Prophesie thou against them (saith God) all those words, and say vnto them: The Lord shall roare from aboue, and thrust out his voyce from his holy habitation: he shal roare vpon his habitation and crie aloude, as they that presse the grapes against all the inhabitants of the earth. And there shall be so great trembling of all things hereupon, that both the heauen and the earth it selfe shall bee moued. But the Lord Iehouah will be there∣fuge, and strength vnto his people.

* 1.211This is a comfort vnto the Church, the which is opposed or set against the former threatnings against the enemies thereof, that the godly may vnderstand, that they in the so great destruction and miserie of the vngodly shall bee safe and sound notwithstanding, nay vntouched, when as God shall in such sorte thunder and ligh∣ten from heauen: and when as the heauen and earth it selfe shall tremble.

The reason is added, because then God shall be the hope or re∣fuge,* 1.212 and strength of his church, the which he calleth both his peo∣ple and also the sonnes of Israel. The sonnes of Israel are all the godly, because of their fayth common vnto them with Israel. They are also the people of God, because of the peculiar couenant of God made with them. Hereby appeareth howe exceeding great the force and power of the fayth of the godly is, as which name∣ly being grounded vpon the promises of God by Christ, is not sha∣ken, no not in the midst of the terror or feare of the whole world. For this faith is our victory against the world, and the diuel, and hel, Mat. 16. and 1. Iohn. 5.

Vers. 17

So shall know that I am the Lord your GOD dwel∣ling in Zion mine holy Mountayne: then shall Ierusalem bee holy, and there shall no straungers goe thorowe her any more.

THe conclusion, that God will be the protector or defendor of those that are his:* 1.213 and therefore that he will dwel among them, or in the middle of them: and that he will then purge or cleanse his church, and establish it, euen against all the vngodly, and stran∣gers. Finally, by so manifest signes and tokens, that all the godly may easily acknowledge it. This is the summe of this pillar and most great & sure foundation of our saluation, the which is groun∣ded and standeth wholly vpon the meere and only grace of GOD. And there are two things here to be noted, the one a manifolde te∣stimony or witnes of God toward those that are his.* 1.214 The other, the acknowledging and obseruation of the same,* 1.215 the which must be done of vs, that we may be thankfull vnto God. For it is a shame to shut our eyes at the manifest testimonies of the mercie of God toward vs,* 1.216 and that which the sense it selfe of our bodie, and experi∣ence may teach vs, nay doth teach vs, yet neither to obserue not note the same in our minde vnto the glory of God, and setting forth of his mercy toward vs: but (after the manner of those that play winking) to passe ouer the same with blind eyes, or seeing them, not to haue any care or keepe of them. The which doubtles is a noto∣rious vnthankfulnes and treachery of men toward God. This vn∣thankfulnes doth Dauid cast in the teeth of the Israelites Psal. 1••6.

ver. 7, 8, &c. saying: Our fathers vnderstoode not thy wonders in E∣gypt, neither remembred they the multitude of thy mercies, but re∣belled at the sea, euen at the red sea. Neuertheles he saued them for his names sake, that he might make his power to be knowen, &c.

* 1.217Now the testimonie or witnes of God his especiall fauour to∣ward those that are his is here reckoned vp to be fourefolde. The first, that he which is the most high, and only, and true, and eter∣nall, and almighty God, or Iehouah, is peculiarly their GOD, and not onely in such sorte as he is the God of other men also.* 1.218 This do the faithfull acknowledge Psal. 105. v. 7. when as they say, He is the Lord our God: his iudgements are through all the earth. And more plainely yet doth Dauid expresse the same Psalm. 147. ver. 19.20. in these words: He sheweth his word vnto Iaacob, his statutes and his iudgements vnto Israel. He hath not dealt so with euerie nation, nei∣ther haue they knowen his iudgements.

The second testimonie is, that the same God dwelleth in the midst of them, the which dwelling in regarde of that time he cal∣leth,* 1.219 To dwell in Sion his holy mountaine. For so is the church allego∣rically or mystically and figuratiuely defined, namely, that it is said to be that same holy mountaine in the which God dwelleth Psal. 24. Psal. 68. ver. 16. As for this mountain, God delighteth to dwel in it: yea, the Lord will dwell in it for euer. And GGD dwelleth in his church after a peculiar and especiall maner, because of those Sacra∣ments of his presence, the which he hath giuen peculiarly vnto it: as is the preaching of the pure and heauenly doctrine, the admini∣stration of the sacraments, and the manifest powring out of diuine graces vpon it. This is the second signe of the fauour of God to∣wards those which are his. The third,* 1.220 that he maketh the same his church holy, and doth daylie sanctifie it, to wit, through forgiuenes of sinnes, and regeneration or newe birth, the which doth daylie mortifie or kill in vs the kingdome of sinne. The fourth testimo∣nie is, that strangers, that is, those that are without, or Infidels,* 1.221 and his enemies tread it not vnder their feete at their pleasure, but hee keepeth, or driueth them away from it, whilest he doth defend it a∣gaynst their force and violence.

Vers. 18

And in that day shall the mountaines drop downe newe wine, and the hilles shall flow with milke, and all the riuers of Iudah shall runne with waters, and a fountaine shall come foorth of the house of the Lorde, and shall water the valley of Shittim.

* 1.222AN amplification of this comfort & fauour taken frō the maruei∣lous and wonderful effects of the same both toward the church, and also toward the enemies thereof. Toward the church, for that it shall then abound with all kinde of good things, when as GOD shall manifestly shew himselfe vnto it, and doth shew himselfe. But these good things and giftes of all sortes by reason of the infancie of that people at that time, and of things wherwithal they were ac∣quainted, are set forth vnder the name of things, or earthly blessings, as of Must, or new wine, Milke, water springing forth of the house of God, dayly watering it as a valley planted and ful of most choice & dainty Cedars Psal. 92. Yet God then gaue vnto his true church, and now also giueth and bestoweth vpon it not onely earthly bles∣sings, but much rather spirituall giftes and graces.

Vert. 19.

Egypt shall be waste, and Edom shal be a desolate wilder∣nesse, for the iniuries of the children of Iudah, because they haue shed innocent blood in their land.

* 1.223NOw Ioel declareth those effects which shal be shewed against the disobedient and stubborne enemies of the Church, to wit, they shall vtterly be rooted out, and perish. For so much do these wordes signifie, shal be waste, and a desolate wildernesse. And here vnder the name of Egypt, and of the Idumeans are described not e∣uery kinde of enemies whatsoeuer, but most obstinate and cruell enemies. For these two nations were alwayes most deadly ene∣mies vnto the Iewes, & in a maner irreconcileable, or such as could neuer be made friends with them: yea and moreouer most cruell towards the same Iewes. For as it is Psalm. 137. ver. 7. the Edo∣mites at the taking of Ierusalem by the Babylonians stirre vp the e∣nemies to vse all kinde of cruelty towardes both the poore Iewes, and also against their citie, for vengeance whereof they there ma••e this prayer vnto God: Remember the children of Edom, O L••••••

in the day of Ierusalem, which sayd, rase it, rase it to the foundation thereof. And as for Egypt, that is sayd to haue bin an iron fornace vnto the Iewes. Therefore besides their obstinacy and stubborn∣nes of mind against God, their cruelty also is here added. For they the self-same do shead, and haue shed the bloud of the godly, yea and that their giltles bloud: that is to say, they haue cruelly murthe∣red the godly deseruing no such thinge at their hand: yea euen in the very land of the children of Israel, that is in their owne natiue foile or country where they were borne. That which increaseth the barbarousnes of the enemies of the Church.

Ver. 20.

But Iudah shall dwell for euer, and Ierusalem from genera∣tion to generation.

* 1.224A Second amplification of the same comfort, or especiall fauour of God toward those that are his, to wit taken from the conti∣nuance or rather the perpetuity or euerlastingnes of the same. For this fauour of God shall not only be most singular and most health∣full vnto them: but it shall be also perpetuall, or euerlasting, because it shall neuer be taken away from them. The which thing doubt∣les is also true of the spirituall ioy of the godly in this world: but in deede most true of that euerlasting life in the world to come. For the godly shal feele and also do feele both these ioyes to be perpe∣tuall vnto them. Therefore like as the fauour of God is perpetu∣all toward his church: so also shall the church it selfe be perpetuall: not in this world, I graunt, but in the world to come or in heauen. Indeed the church of God in this world, is often inuisible, or can not be seene, but yet doth it not therefore cease to be a church. But in heauen it shall not onely be a church: but alwayes visible, and al∣wayes blessed and florishing with God and the man Iesus Christ our Lord being her head.

Ver. 21.

For I will clense their bloud, that I haue not clensed, and the Lord will dwell in Sion.

* 1.225A Third amplification with the setting downe of the cause of so great benefites of God toward those that are his. The ampli∣fication is here made by way of comparing of thinges together. For that the giftes of God afterward shall be greater, & more plen∣tifull toward his church, then they had bin before, or in times of

olde.* 1.226 That which is here by the figure Synecdoche expressed vn∣der one kinde of ceremonies in steed of the rest. I will clense, saith the Lord, their bloud in her, the which notwithstandding I did not clense in her. Thus then the grace of God afterward shall be more excellent toward his church, then it was before, as namely the which shal take away al kinde of vncleanes, yea euen that which he did not clense before. But this is referred vnto the ceremonies of the law, the which at that time were in vse among the people of the Iewes, by the which euery bloud was not clensed. For albeit the bloud of termes, of beastes, of murthers vnawares, were clensed, vnder the law by certaine rites and ceremonies: yet was not the bloud which was willingly shed in the murther of men, clensed by any ceremony. Gen. 9. Therefore that which in the church of God vnder the law could not be washed away by the washinges and sacraments then ordained, the same afterward shall wholly be washed away and clensed, the grace of God beinge enlarged, by the comming of Christ, as the autor to the Hebr. writeth cap. 7. ver. 19. saying, The law made nothing perfect, but the bringing in of a better hope, made perfect, whereby we drawe neere vnto God. And cap. 9. ver. 13.14. He sheweth the bloud of Christ to be of much more value aboue the sacrifices of the law to purge our con∣sciences from dead workes to serue the liuing God.* 1.227 And this here spoken, is not referred vnto God, as if that then vnder the lawe, of a certaine weakenesse or want of power he were not able to purge or clense those thinges, the which he saith that he will clense afterward: neither yet doth it properly appertaine vnto the for∣giuenes of sinnes the which euen at that time by God was per∣formed vnto the godly. For as vnto vs, so likewise vnto those fa∣thers euen before the comming of Christ God forgaue all their sinnes, yet through him notwithstanding, as he pardoneth all vn∣to vs for the self-same Christ. 1. Ioh. 1. ver. 9. Apocal. 13. ver. 8. But this comparison pertaineth only vnto the sacraments of the fathers,* 1.228 and our Sacraments, and vnto the rites or ceremonies vn∣der which that benefit of God was then shewed vnto them, and is nowe represented vnto vs. For vnto vs now through Baptisme, and the Lordes supper, the benefites of God, and the forgiuenes of our sinnes, yea euen all of them, are more clearely and fully sea∣led, then in the old time vnder the law.

* 1.229Now the cause of this so great, and enlarged a benefit of God toward vs, is the dwelling and presence of God in his church. And

this dwelling is properly to be referred vnto Christ, and vnto his incarnation or taking of flesh vpon him, by the which hee dwel∣led among vs, and liued visibly or to be seene in the middes of his church, namely being God then manifest in the flesh, as Iohn in his gospell speaketh hereof cap. 1. ver. 14. saying, The word was made flesh, and dwelt among vs, (and we saw the glory thereof, as the glory of the only begotten sonne of the Father,) full of grace & trueth. Accordingly whereunto writeth Paul. 1. Tim. 3. ver. 16. And without controuersie, great is the mystery of godlynes, which is, God is manifested in the flesh, iustified in the spirit, seene of Angels, preached vnto the Gentiles, beleeued on in the world, and receiued vp in glory. Thus therefore I do expound this last verse of our Prophet Ioel of the comming of the Sonne of God, and our Lord Iesus Christ into the flesh, and of the benefites through him bestowed vpon the Church.

Praise be vnto God.

Notes

• * 1.1

  Diuers opiniōs of the time, wherein Ioel prophesied.
• * 1.2

  A generall rule to be obserued for the finding out of the time of the prophe∣sying of some Prophets.
• * 1.3

  The contents of this Prophesie.
• * 1.4

  A peculiar and especiall poynt to be noted in this Prophet.
• * 1.5

  2 Parts of this verse.
• * 1.6

  1 A confirmati∣on of this pro∣phesie.
• * 1.7

  2 The name and stock of the pro∣phet.
• * 1.8

  The proposition by way of am∣plification. Insect a, are a kind of small vermin deui∣ded in the body betweene the head and the taile hauing no flesh, bloud, sinnues, &c. as are flies, gnats, bees, antes, waspes, hor∣nets, and such like.
• * 1.9

  1 Who are stir∣red vp to heare.
• * 1.10

  2 Why they are stirred vp.
• * 1.11

  A confirmation of the greatnes of the daunger.
• * 1.12

  See before ver. 2.
• * 1.13

  An amplifica∣tion of the an∣ger of God. What the fi∣gure Prosopo∣poeia is, see O∣seas cap. 6. v. 1.
• * 1.14

  Two parts of this verse.
• * 1.15

  1 The Prosopo∣poeia.
• * 1.16

  2. The laying opē of the thing lost
• * 1.17

  A reason why this scarcitie should be.
• * 1.18

  What the fi∣gure Metapho∣ra is, see Am••s cap. 4. ver. 12.
• * 1.19

  A second hurt by the forena∣med creatures.
• * 1.20

  The third hurt
• * 1.21

  Epiphonema, what this fi∣gure is, see Io∣nas. ca 2. ver. 9.
• * 1.22

  Two parts of this verse.
• * 1.23

  1. The kinde of mourning.
• * 1.24

  2. A similitude.
• * 1.25

  An amplifica∣tion of the for∣mer misery, ta∣ken frō a most lamentable ef∣fect.
• * 1.26

  What the fi∣gure Synecdo∣che is, see Amos cap 5. ver. 21.
• * 1.27

  A reason of the former verse and sentence, why the meate offrings and drinke offrings should cease.
• * 1.28

  The fourth cō∣moditie, name∣ly oyle, hurt by the forenamed creatures.
• * 1.29

  What the fi∣gure Prosopo∣poeia is, see O∣seas cap 6. ver. 1.
• * 1.30

  Causes why Ioel vseth of∣ten to repeate one thing.
• * 1.31

  1 Because of their dulnes.
• * 1.32

  2. Because men referre his iudgements vnto naturall causes.
• * 1.33

  3. That they might be tou∣ched with an earnest feeling of the iudge∣ments of God. Two parts of this verse.
• * 1.34

  1. A Prosopopoeia.
• * 1.35

  2. A comparison.
• * 1.36

  Other kinds of things, which shall be eaten vp by these small beasts.
• * 1.37

  A putting thē in minde of their dutie.
• * 1.38

  The Priests.
• * 1.39

  The repētance whereunto the Prophet exhor∣teth, is publike, and described by the outward signes thereof.
• * 1.40

  The outward signes of the re∣pentance of the Priests.
• * 1.41

  The dutie of the Priests con∣cerning the Church in this matter of pub∣like repentance.
• * 1.42

  Epiphonema. See what this figure is, Ionas cap. 2 ver. 9 Two partes of this verse.
• * 1.43

  1. The Phraise.
• * 1.44

  2 The causes of this repentāce, which are twaine.
• * 1.45

  It is the day of the Lord.
• * 1.46

  2. The same day is neere at hande.
• * 1.47

  A confirmation of the said iudgements of God by effects of two sorts.
• * 1.48

  1. Concerning men.
• * 1.49

  2. Cōcerning God.
• * 1.50

  An amplifia∣tion of the se∣ueritie or sharpe••ies of God his iudge∣ment against them. What the fi∣gure Synec∣doche is, see A∣mos cap. 5. v. 2.
• * 1.51

  The brute beastes puni∣shed for the sinnes of men.
• * 1.52

  Anthropopa∣theia what it is, see Mic. cap. 7. ver 8.
• * 1.53

  The conclusion cōfirming that this publik re∣pentance is to be proclaymed.
• * 1.54

  The end of God his punishmēts sent vpon men.
• * 1.55

  The bruite beasts after their manner cry vnto. God.
• * 1.56

  An other pro∣phesi threate∣ning a more heauy iudge∣ment then the former.
• * 1.57

  1 An exhortatiō.
• * 1.58

  2 The cause of the same.
• * 1.59

  1 Who are ex∣horted. Whereunto. Vnto what place.
• * 1.60

  1 All the Iewes.
• * 1.61

  2 To serue God.
• * 1.62

  3 To the temple of God.
• * 1.63

  2 The cause of this exhortatiō.
• * 1.64

  What manner of day & how fearefull this day of the Lord••s.
• * 1.65

  The Chaldes, which should come against the Iewes, de∣scribed and set out after sun∣dry maners.
• * 1.66

  1. By comparing them with o∣ther people.
• * 1.67

  2. By the effects vnlooked for.
• * 1.68

  3. By their vali∣antnes and stoutnes.
• * 1.69

  The swiftnes of the Chaldees described and confirmed by the effects.
• * 1.70

  A confirmatiō of the valiant∣nes and stout∣nes of the ene∣mies.
• * 1.71

  4. By the strēgth of their bodie, and skilfulnes in feats of war.
• * 1.72

  Euery one shal keepe his place and order.
• * 1.73

  5. By their vn∣feareful mind, or courage.
• * 1.74

  6. By their desire of victory.
• * 1.75

  The conclusion.
• * 1.76

  What is ment by the earth, the Sunne, the Moone, the Starres.
• * 1.77

  A reason why the Chaldees shalbe so migh∣tie.
• * 1.78

  What the fi∣gure Hypopho∣ra is, see Amos cap. 5. ver. 21.
• * 1.79

  Three reasons why the Chal∣dees shall be so strong.
• * 1.80

  1. Because these are the tents of God, and not of men.
• * 1.81

  2. Because they must doe the worke of the Lord.
• * 1.82

  3. Because it shal be the g••••at day of the L••••d
• * 1.83

  The second part of this ser∣mon, contai∣ning the only remedy against the former threatned hea∣uie iudgements of God.
• * 1.84

  Three parts of this verse.
• * 1.85

  1. The person of him that spea∣keth.
• * 1.86

  2. The circum∣stance of the time.
• * 1.87

  3. The medicine if selfe.
• * 1.88

  The inward forme of repen∣tance.
• * 1.89

  The outward forme of repen∣tance is of di∣uers sorts in regard of 1. our selues. 2 of others.
• * 1.90

  No comfort besides Christ in our afflicti∣ons, who is to be sought vnto by true faith.
• * 1.91

  A making more plaine of the inward re∣pentance.
• * 1.92

  Two Partes of this verse.
• * 1.93

  1. A description of inward re∣pentance.
• * 1.94

  2. The foundati∣on or ground of true repētance.
• * 1.95

  God sometimes calleth his sen∣tence backe a∣gaine towards those that are his, and when.
• * 1.96

  Repentance how it is attri∣buted vnto God.
• * 1.97

  What Atuhro popatheia is, see Mich. cap. 7. ver. 8.
• * 1.98

  1 The manner of speech.
• * 1.99

  2. The thing it selfe.
• * 1.100

  1. A shew of doub∣ting.
• * 1.101

  2. God is most bounteous vnto those which are his.
• * 1.102

  1. The place. 2. The fast. 3. The assem∣bly.
• * 1.103

  What the figure Synecdo∣che is, see Amos cap. 5. ver. 21.
• * 1.104

  An holy fast.
• * 1.105

  Many kindes of fastes.
• * 1.106

  He sheweth what maner of assembly ought to be at this publike fast.
• * 1.107

  Two parts of this verse.
• * 1.108

  1. The phrase or kind of spea∣king.
• * 1.109

  2. The persons that are to as∣semble together.
• * 1.110

  Old men.
• * 1.111

  The young in∣fants.
• * 1.112

  The Bride∣groome and the Bride.
• * 1.113

  Three parts of this verse.
• * 1.114

  1. The place of these prayers.
• * 1.115

  2. By whom they are to be made.
• * 1.116

  3. What maner of prayers they ought to be.
• * 1.117

  3. The priests must pray in an earnest fee∣ling of their owne sins, and also of the sins of the people.
• * 1.118

  2. They must pray for pardon & mercie. A double foun∣dation of their prayer.
• * 1.119

  1. The glory of God.
• * 1.120

  2. The couenant or onely meere grace of God.
• * 1.121

  A comfort for the truely pe∣nitent, of the which there is a double groūd.
• * 1.122

  1. The nature of God.
• * 1.123

  2. The promise of God.
• * 1.124

  1. The generall nature of God.
• * 1.125

  2. The second foundation of the former cō∣fort, to wit, the peculiar pro∣mise of God.
• * 1.126

  Two parts of this verse.
• * 1.127

  1. The answer of God.
• * 1.128

  2. A particular laying out of the poynts of this answer more plainly.
• * 1.129

  1. God will scat∣ter the enemies of his Church into the foure quarters of the world.
• * 1.130

  In that place of the Kings there is no mention made of the Sy∣rians but of the Assyrians.
• * 1.131

  2. These enemies shall be lothed and abhorred of all men.
• * 1.132

  A confirmatiō of the former promises of God.
• * 1.133

  Two parts of this verse.
• * 1.134

  1. An exhortatiō vnto ioy.
• * 1.135

  2. The cause of this exhortatiō. What the fi∣gure Metony∣mia is, see O∣seas cap. 4. ve. ••
• * 1.136

  An amplifica∣tion of the for∣mer exhortatiō vnto ioy.
• * 1.137

  An amplifica∣tion of the for∣mer exhorta∣tion vnto the church.
• * 1.138

  Three parts of this verse.
• * 1.139

  1. A description of the church.
• * 1.140

  2. What maner of ioy their ioy must be.
• * 1.141

  3. The cause of this ioy.
• * 1.142

  The first ampli¦fication of the former benefit taken from the extraordinarie manner of per∣forming the same.
• * 1.143

  The second am¦plifiction of the former blessing by comparing the plentie now with with the scar∣citie before.
• * 1.144

  The third am∣plification, ta∣ken from the vse, which God giueth of these benefites.
• * 1.145

  The end of the vse of all God his gifts to∣ward vs.
• * 1.146

  The fourth am¦plification of this blessing.
• * 1.147

  Three effects of God his fauour towardes his Church.
• * 1.148

  1. He will be in the middest of it.
• * 1.149

  2. That the true God onelie is acknowledged by her.
• * 1.150

  3. That she shall not be ashamed.
• * 1.151

  The second part of the cō∣fort of the Church contei∣ning Spirituall promises.
• * 1.152

  Three parts of this verse.
• * 1.153

  1. The time.
• * 1.154

  2 The thing pro∣mised.
• * 1.155

  3. The persons to whom it is pro∣mised.
• * 1.156

  1. The time.
• * 1.157

  2. The thing pro∣mised.
• * 1.158

  A continuing of the comfort of the godly, by setting downe an historie of such things as should fall out euen vnto the end of the world. It was very re∣quisite, that the Church should be in∣structed in the state of the world to come.
• * 1.159

  What the fi∣gure Metapho∣ra is, see Amos cap. 4. ver. 12.
• * 1.160

  The miserie of those daies am∣plified in re∣gard
• * 1.161

  1. Of the persons afflicted.
• * 1.162

  2. Of the length and continuāce of time.
• * 1.163

  An adomonitiō for the godlie.
• * 1.164

  The reason why they shall be deliuered.
• * 1.165

  Two things yet to be noted.
• * 1.166

  1. The foundatiō of the former cause.
• * 1.167

  2. The place where this in∣uocation must be.
• * 1.168

  1. The free pro∣mise of God.
• * 1.169

  2. The place Zion and Ierusalem, that is, the true church of God.
• * 1.170

  A confirmatiō of the former promise, taken from the remo∣uing of the lets or enemies of the Church.
• * 1.171

  The time, in the which God shall performe these things.
• * 1.172

  1. The place. 2. The persons. 3. The cause.
• * 1.173

  1. The valley of Iehoshaphat.
• * 1.174

  2. The vnbelee∣uing people & nations what∣soeuer.
• * 1.175

  3. Because they haue scattered the people of God among the heathen, and haue diuided their land.
• * 1.176

  An amplifica∣tion of the de∣spite and iniu∣rie offered by the heathen vnto the people of God:
• * 1.177

  The Sardians.
• * 1.178

  An application of the former despite vnto 3. seueral peoples.
• * 1.179

  1 Iniustice. 2 Sacrilege. 3 Cruelty.
• * 1.180

  1. Iniustice.
• * 1.181

  2 Sacrilege.
• * 1.182

  3 Cruelty.
• * 1.183

  A confirmation of the former promise the which is two∣fold.
• * 1.184

  1 Taken from the restoring of the Iewes.
• * 1.185

  2 From the mise∣rable ouer∣throw of their enemies.
• * 1.186

  The punishmēt here threatned containeth three things.
• * 1.187

  1. Their sonnes and daughters shall be sold.
• * 1.188

  2. They shall be sold by the Iewes.
• * 1.189

  3 They shall be sold vnto nati∣ons far off.
• * 1.190

  A confirmation of this ouer∣throw of the enimies of the Church.
• * 1.191

  What the figure hypoty∣posis is, see A∣mos cap. 8. ver. 12.
• * 1.192

  Two Parts of this verse.
• * 1.193

  1 A proclamati∣on of warre.
• * 1.194

  2 What manner of men the Souldiars shall bee.
• * 1.195

  A description of this prepa∣ration vnto battell.
• * 1.196

  Or cause there thy mightie men, O Lord to come downe.
• * 1.197

  1 Readines. 2 Obedience.
• * 1.198

  3 Order. By the exposi∣tiō of this verse it seemeth that the Author translated it thus: Assemble your selues and come al ye Nations: and they shall gather them selues together round about: there shall the mightie men of the Lord come downe.
• * 1.199

  A confirmati∣on of the for∣mer promise of the deliuerāce of the Church, conteyning the manner, place, and time of the same.
• * 1.200

  1 The manner.
• * 1.201

  2 The place.
• * 1.202

  3 The time.
• * 1.203

  Two partes of this verse.
• * 1.204

  1 With what signe God will rayse vp the Nations.
• * 1.205

  2 Why he def••r∣reth.
• * 1.206

  A confirmatiō of the former iudgement a∣gaynst the ene∣mies of the church.
• * 1.207

  Where the val ley of Iehosha∣phatis.
• * 1.208

  The first am∣plification of thie feareful o∣uerthrow.
• * 1.209

  What is ment by the sunne, moone, & stars loosiug their light, and brightnes.
• * 1.210

  Another am∣plificatiō of the former destru∣ction.
• * 1.211

  A comfort for the churah.
• * 1.212

  The reason of the same com∣fort.
• * 1.213

  The conclusion
• * 1.214

  Two things to be noted.
• * 1.215

  1. A manifold te∣stimony of God toward his.
• * 1.216

  2. The acknow∣ledging of the same by the godly.
• * 1.217

  A fourefold te∣stimonie of God toward those that are his.
• * 1.218

  1. God is the God of his church after a peculiar and especiall maner.
• * 1.219

  2. God dwelleth in the midst of his church.
• * 1.220

  3. God doth san∣tifie his church.
• * 1.221

  4. He doth defend it against the violence of strā¦gers, or Infidels.
• * 1.222

  An amplifica∣tion of this com¦fort by the ef∣fects thereof.
• * 1.223

  2. Toward the e∣nemies of the church.
• * 1.224

  A second am∣plification of the fauour of God toward his Church.
• * 1.225

  The third am∣plification by way of compa∣rison, and set∣ting downe the cause of so great benefites of God toward his church.
• * 1.226

  What the fi∣gure Synecdo∣che is, see Amos cap 5. ver. 21.
• * 1.227

  A very profita∣ble note.
• * 1.228

  Whereunto this comparison pertaineth.
• * 1.229

  The cause of these so great benefites of God toward his church,