things that he came forth thence aliue and safe that he haâ—â— not there beene deade and begunne to be putrified This is oâ— point to be noted 2. The cause of Jonas his deliuerance The other thing is the cause of his deliuâ—rance the which he sheweth to haue beene the mere or one power and mercie of God the power Ionas noteth by this woâ—â— Ichouah that is Eternall the grace or mercie in these wordes My God For this so sweete a sâ—each My God containeth the remembrance of the couenant of God with the seede of Abraham and the witnesse of the same couenant the which Ionas felt by faith concerning his peculiar adoption or chosing into the number of God his elect or chosen Vers 8. When my soule sainted within me I remembred the Lorde and my prayer came vnto thee into thine holy Temple An amplification of the former benefit by the circumstaÌ„ce of time AN amplification of the former benefite by the circumstance of time For then God did helpe when as Ionas was nowe fainting that is God heard Ionas out of his holy Temple at the very pinch when he cried vnto him and deliuered him when as he was now vtterly void of strength and fainted He therefore witnesseth that this his life is a new gift of God And whereas he saith that he was heard of God out of his holy temple hee hath respect vnto that promise of God which is 1. King cap. 1. ver 38. where Salomon praieth that God out of heauen will heare and graunt all the petitions of those that in faith pray vnto him in and toward that Temple And further he nameth the Temple because that place was a singular and especiall testimonie or witnes of the presence and fauour of God towards the blessed seede or the seede of Abraham And whereas Ionas saith that he praied remeÌ„bred the Lord it doth not proue that Ionas was deliuered by God for any worthines force and desert of the praier of this his cogitation or thought but that he did that which God had commanded concerning praying vnto him in affliction and trouble as it is Psal 107. ver 28. and Psal 50. ver 15. as hath bin recited before the which thing all the godly The figure acclamation is the allowing or disalowing of some matter that we haue told before by the adding of some pithie sentence thereunto for either of those respects that are indued with true faith doe performe that is to say in their miseries they call vpon God and haue recourse vnto him Vers 9. They that waite vpon lying vanities forsake their owne mercie THe figure epiphonema or acclamation with the which the third part of this praier beginneth to wit a thanksgiuing the which Ionas yeildeth vnto God This place coÌ„taineth two things One the singular praise of the true God whome Ionas witnesseth that he called vpon and by whome he was deliuered by comparing him with idols it containeth I say the praise of God as the fountaine of all mercie of al good things of all saluation and that the onely fountaine of the which they doe depriue or bereaue themselues whosoeuer call vpon worship other gods Therefore Ionas being now deliuered rauished as it were besides him selfe doth triumph vpon the earnest consideration of so great a benefit and as a conquerour ouer the idolatours auoucheth the glorie of the true God crieth out that al men may heare him that this God alone is the father of all clemencie and mercie that is of all good thinges the which benefits they through their owne fault forsake which flee vnto idols Wherefore in this place I take the word mercie for the effects of mercie the which God being mercifull bestoweth vpon men The second part of this verse hath a very excellent and most true description of idols the which by the way of contrarieties is opposed or set against that most bounteous nature of the true God A notable description of idols by way of contrarieties set against God For he is true the idols are lyes He is bounteous in deede the idols are vaine that is without any effect Those therfore which call vpon them and in their necessities pray vnto them and not vnto the true God doe willingly depriue themselues of true and certaine helpe of all good things of saluation it selfe because they forsake the true God the fountaine of all good things as Ieremie or rather God by Ieremie complaineth Ierem. 2.13 My people saith God haue committed two euils they haue forsaken me the fountaine of liuing waters to digge them pittes ouen broken pittes that can hold no water Vers 19. But I will sacrifice vnto thee with the voyce of thanksgiuing and will pay that I haue vowed saluation is of the Lorde A thanksgiuing containing 1. praising of God by voice 2. Offering of sacrifice A Full thanksgiuing for the benefit receiued This containeth three things First Ionas with voice praiseth the true God with voyce confessing and acknowledging him to be the true and onely author of his deliuerance Secondly it containeth a sacrifice offered vnto God according vnto the worship at that time commaunded For Ionas sacrificeth a sacrifice eucharisticall or of thanksgiuing in steade of which sacrifice we nowe haue almes towards the poore and giuing of thanks as we are taught Hebr. cap. 13. ver 15 16. Let vs therefore by him that is by Christ offer the sacrifice of praise alwaies vnto God that is the fruit of the lippes which confesse his name To doe good and to distribute forget not for with such sacrifices God is pleased And Ionas also doth moreouer make mention of his vowe to teach that it was publikely and solemnly payde by him witnessing there by that same singular goodnes and mercie of God towards him So Paul is read to haue vowed and performed the same Act. cap. 21. ver 26. And Dauid Psal 116. ver 28. saith I will pay my vowes vnto the Lord euen nowe in the presence of all his people In like manner ought we openly and with a full mouth to rehearse and set forth vnto others the benefits of God towards vs. Thirdly 3. A reason of the two former he rendreth a reason of them both namely for that he doth acknowledge that same his deliuerance and euery mans els to come from that same true God alone and not from idols So Dauid Psal 36. rehearsing the manifold mercies of the Lord among the rest confesseth God to be the maintainer and preseruer both of man and beast ver 6. Thou Lord saith he doest saue man and beast And thus doth Iames teach vs to acknowledge euery good gift and so consequently our saluation and all other our deliuerances to come from God when he writeth cap. 1.17 Every good giuing and euery perfect gift is from aboue and commeth downe from the father of lights with whome is no variablenes neither shadowing by turning And when Ionas saith I will
3. The reason of Ionas his righteousnes or iust cause the which reason doth utterly overthrow it selfe which reason forsooth is this because God is mercifull therefore he shall be contemned or despised of men nay rather the selfe same effects of the mercy of God do proove the power and efficacie or force of God in the ministerie of Ionas as he that converted those Ninivites being desperate persons And God is praised for his mercy and long sufferance Roman 2.4 Psal 136. throughout the whole Psalme Vers 3. Therefore now O Lord take I beseech thee my life from me for it is better for me to die then to live The second amplification of Jonas his sinne THE second amplification of the sinne of Ionas taken from the immoderate heat of his anger the malapertnesse of his wit who will not only have himselfe and his cause to be acquitted cleared before God albeit the same were false but is moreover so carried away with the same force of his wrath that therfore he wisheth for death because that God followeth not his iudgement mind against the Ninivites See whither in the ende the wisdome of the flesh doeth carrie even godly men and how it is indeed enmitie against God as Paul tearmeth it Rom. 8.7 Two parts of this verse 1. The second part of Ionas his prayer There are two partes of this verse the first is the second part of Ionas his prayer the which sheweth the vehement earnest desire of Ionas in the thing which hee asketh noted in these wordes I beseech thee saith he againe and Thou O Lorde also because it is better For by these wordes is declared and painted forth a greater malapertnesse in Ionas then before and the same more damnable or to be blamed who is so unappesably angry because of the falling out of the matter otherwise then hee thought meete in his wisdome This doubtlesse hereby appeareth to be true the which Iames saith cap. 1. vers 20. The wrath of man doth not accomplish the righteousnesse of God 2. The thing asked The second part is the thing it selfe the which he asketh Ionas doth not therefore wish for any small hurt unto himselfe but even for death it selfe And albeit that it be lawfull for the godly sometimes to wish for death Jn what cases death may be wished for so farre forth as this life of ours is a shoppe of sinnes as Paul calleth it the body of this death and wisheth to be delivered therefrom Rom. 7. ver 24. or in respect that death it selfe is the last degree and entrance unto us to behold Christ and so Paul desireth to be loosed and to be with Christ yet to wish for death by and through dispaire and impatiencie in troubles of minde through wearinesse of this life which is the gift of God through pride of minde or our wrastling and striving against the providence of God is wicked and ungodly So Elias wisheth to die through wearinesse of life and feare of Ieâ—abel and desireth God saying 1. King 19 4 Jt is now enough O Lorde take my soule for I am no better then my fathers Jonas most impatient These wordes therefore of Ionas It is better for me to die then to live are the wordes of a man most impatient and do not conteine a comparison of one good thing with another good thing but doe shewe a most bitter feeling of burning anger and the assault of a man now able to refrain himselfe no longer It is better that is to say it is more to be wished for of me thus carried away with the trouble and unquietnesse of my mind Vers 4. Then said the Lord Doest thou well to be angrie The iudgement of God concerning this fact of Jonas NOwe followeth the sentence or iudgement of God concerning the fact praier anger of Ionas Therefore this place with the whole place following is a commoration or staying in laying out of things more particularly For Ionas doth seuerally discourse what was said done followed after his praier First therfore we are to heare the voice of God concerning this anger of Ionas to the end that no man should excuse it as Ierom hath done God condemneth it what faire glosse so euer it may seeme to carie And he doth afterwards shewe a reason of this his condemning of it confirmeth the same by a notable falling out of a like matter in the end God doth approue the same euen vnto Ionas himselfe who at the length resteth satisfied and contented therewith all Hereof appeareth that how wise soeuer the carnall or fleshly reasons of men may seeme vnto vs to be how fit glorious agreeable vnto the matters taken in hand that they al notwithstanding do vanish away like smoke or that they are to vaile the bonnet as it were to strike sayle vnto the wisdom of God alone that whatsoeuer God shal ordaine to the contrarie or will to be done that same be liked alowed of vs that we wholly rest our selues vpon his prouidence for the counsails of God are not onely diuers from our counsails as the Lord saith Isa 55.8 My thoughts are not your thoughts nor my waies your waies but also God is infinite waies wiser then we as Paul teacheth 1. Cor. 1.25 That the foolishnes of God is wiser then men the weaknes of God stronger then men Yea in the ordering of all things in particular also in general he alone is the best iudge and Moderator whose counsaâ—â—â— and works albeit they be often hidden and wonderfull vnto vs yet are they alwaies most iust and well framed and for this cause to be allowed Vers 5. So Ionas went out of the citie and sat on the East side of the citie and there made him a booth and sat vnder it in the shadow till he might see what should be done in the citie Where Ionas became after his preaching vntill the 40. daies were ended SEcondly here is described where Ionas became in the meane season whilst after his preaching had through the whol city of Ninive he waiteth for the end of the matter that is of his threatnings This verse then is a further making plaine of the matter the which ought to be read by a parenthesis So long therefore vntill the 40. daies were out after the diligent execution of his office in the citie Ionas goeth aside out of the citie abideth notwithstaÌ„ding in the cuntrey neere adioyning in his cottage the which he had built vnto himselfe at the East side of the citie for a litle time And here are two things to be noted to wit the wisdome and patience of Ionas His wisdome in that he departeth from the citie The wisdome of Ionas beleeuing that it will come to passe that the Niniuites should be destroied Least therfore that he should be wrapped in the same iudgement with them he doth wisely remoue himselfe from theÌ„ and
nation For in such maner did the Assyrians waste the Ephraimites especially whereas the seate of the kingdome and the kings stock was for the most part that they might seeme to haue taken from them all abilitie and power afterwards to growe vp increase and beare fruite any more Whereby this benefite of God appeareth to haue been the greater in that the Ephraimites shall bring foorth fruite and shoote vp out of that dried vp fountaine as it seemed vnto the Assyrians Last of all the former things shall not come to passe before that the Assyrians haue spoyled them of al their goods And this selfe same wind and enemie is sayd to be of God because he was sent vpon the Israelites in the iust anger and wrath of God he is sayd to be an East wind that is most troublesome and boysterous yet but a wind the which in the end shall cease and vanish away Vers 16. Samaria shall be desolate for she hath rebelled against her God they shall fall by the sword Here beginneth the next chapter in most translations their infants shall be dashed in pieces and their women with child shall be ript Another noting out of the time of the comming to passe of these things ANother poynting out of the time after which the Ephraimites are to be multiplied And this noting out of the time is added not onely that this benefite of GOD may bee perceiued to bee the more miraculous worke of God when as out of so desolate a both nation and countrie so many families notwithstanding shall arise but also if the Israelites shall be stubborne that they may repent change their life into the better being admonished or put in mind of so fearefull a iudgement of God to insue vpon them Of the like miraculous both preseruing and also increasing of his Church doth God speake Isai 6. ver 13. thus But yet in it shall be a tenth and shall returne and shall be eaten vp as an elme and as an oke which haue a substance in them when they cast their leaues so the holie seede shall be the substance thereof And cap. 60. ver 22. A little one shall become as a thousand and a small one as a strong nation I the Lord will hasten it in due time But here in setting downe the time of the fulfilling of these things the Lord hath respect also vnto this that the Israelites when these iudgements of God shall begin to be extant or to come abroade should not say as they were wont proudly to boast we will build vs vp stronger places then those which our enemies haue destroyed For so they bragge Isai 9. ver 9.10 They brickes are fallen but we will build it with hewen stones the wild figâ—â— trees are cut downe but we will change them into cedars 1. The destructioÌ„ of Samaria But in this verse there are two things declared The one is the destruction of Samaria The other the cause of this calamitie or destruction The destruction shall be most lamentable For Samaria it selfe the chiefe citie of the kingdome shall be desolated 2. The cause of the same that is to say layd waste and voyd of citizens The little infants and poore yong children shall be dashed against the stones this is a kinde of fiercenes and horrible crueltie Psal 137. ver 9. The women great with child shall be ript in two pieces by the enemies The rest shall perish with the sword And the cause of this so great miserie and punishment to fall vpon them is for that the Israelites haue rebelled against God and haue forsaken him embracing and following Idols Let all Idolaters note and consider this CAP. 14. Vers 1. O Israel returne vnto the Lord thy God for thou hast fallen by thine iniquitie The last Sermon of Oseas THis chapter containeth the last Sermon of Oseas the which is wholly spent in setting foorth of the goodnesse and mercie of God vnto the godly Neither is the former threatning comprised in the 15. and 16. verses of the chapter going before against this For there he speaketh vnto the whole bodie but here onely vnto the remnants of that people or that part which shall repent Therefore this is as it were a certaine exception vnto the generall threatnyng which was made before So Isai cap. 1. ver 25. when as the Lord had before generally found fault with the vngodly he returneth vnto the remnant and sayth Then I will turne mine hand vpon thee and burne out thy drosse till it bee pure and take away all thy tinne So cap. 10. vers 20. And at that day shall the remnant of Israel and such as are escaped of the house of Iaacob stay no more vpon him that smote them but shall stay vpon the Lord the holie one of Israel in trueth For the Lord had at that time both in that people and hath also nowe in many nations the which seeme vtterly to haue cast away God his elect or chosen albeit vnknowen vnto vs whom hee forsaketh not and which are taken out from the common destruction of the rest But in this verse the whole people indeede is exhorted vnto repentance and there is added a reason of this exhortation yet in very deed and in effect the elect of God onely are exhorted the which onely doe feele the fruite and effect of these exhortations of God for in those onely doth the spirite of God worke and they onely doe shew themselues teachable and willing to heare Yet doth not God in the meane season mocke those other rebels whom he exhorteth albeit they repent not For it commeth to passe through their owne fault and not Gods that they are not conuerted as who namely do not obey God warning them This verse hath two parts The first wherein this people is called backe vnto God The second Two parts of this verse which contayneth reasons of this calling backe Israel that is to say this people 1. The calling backe of this people vnto God are they that are called backe whom God adopteth or chooseth vnto himselfe by an especiall and peculiar couenant as he hath also chosen vs afterward by Christ vnto whom he hath giuen the Sacrament of Baptisme 2. The cause of the same lest wee might think that this exhortation appertained not vnto vs. They are called back vnto Iehouah that is to say the true God to wit that casting away their idols they should hence forward worship that eternall or euerlasting GOD who alone is God and Iehouah And this calling backe is defined to be a conuersion or returning because that these before had turned themselues away from that same true God and had turned vnto false gods For this is the nature of true repentance that we should forsake the euill which we followed before and embrace the good which we hated And thus much doth the first parte of this verse containe 2 There are two causes of the exhortatioÌ„ taken The
excellent and most strong yet of most pleasant smell the which of Plinius lib. 14. Histor Natural cap. 7. is called Tyrian or Beritian wine because the Saylers which carried that wine from countries beyond sea to Rome or into Greece did difanker from the hauen of Tyrus or Berytus whereupon that wine is called Tyrian wine Vers 8. Ephraim shall say what haue I to doe any more with Idols I haue heard him and looked vpon him I am like a greene firre tree vpon me is thy fruit found 1 The phrase A Confirmation of all the former benefites if so be that the Israelites doe repent And here the phrase or manner of speaking is to be noted 2. The thing it selfe and also the thing it selfe The kinde of speaking is passionate that is to say full of the singular affection of God towards the Ephraimites vnder whose name he comprehendeth all the Israelites as the seede of Abraham and by him chosen and taken vnto his peculiar people by an especiall couenant God therefore doth speake vnto them and warneth them fatherly that they will cast away all their Idols to wit because he hath nothing to do with these Idols that is to say Scarbugges and things that in shew may seeme to be to bee feared but such as indeede and in trueth are most vaine and lightly to be esteemed And men cannot serue both God and Mammon together that is two contrary masters Therefore they must needes forsake their Idols that they may serue the true God For as Christ teacheth Mat. 6. vers 24. No man can serue two masters for either hee shall hate the one and loue the other or else he shall leane to the one and despise the other And therefore 2. Cor. 6. ver 15. Paul asketh What concord hath Christ with Beliall Wherefore that Idolators may earnestly repent let them heare this protestation and sentence of GOD concerning them That the true God hath nothing to doewith Idols that if they will haue preferre and choose him they must vtterly refuse and forsake them Now then when as idolatry shall bee taken away among them what doth God promise Forsooth hee confirmeth that all the former benefites shall come to passe vnto them For God will answere them when they call vpon him and will heare them He will behold and looke vpon them the same God will defend and keepe them casting and turning his eyes into all partes of their saluation and deliuerance Furthermore he will be vnto them as a firre tree and a most tall and high tree vnder whose shadow they may liue ioyfull and safe For God will keepe away from them all heate and tempest so that they may comfort themselues with that saying of the Psal 121. ver 5 6. The Lord is thy keeper the Lorde is thy shadow at thy right hand The sunne shall not smite thee by day nor the moone by night Finally their fruit shall be ready and at hand from God and shall by and by be found For nothing can let God bearing good will towardes them and desirous to doe them good but that those things shall be fulfilled the which God hath promised before bounteously and largely Vers 9. Who is wise and he shall vnderstand these things and prudent and hee shall knowe them for the wayes of the Lorde are righteous and the iust shall walke in them but the wicked shall fall therein What the figure Epiphonema is see Ionas cap. 2. ver 9. THe figure Epiphonema or acclamation whereby all men are both stirred vp with an carnest admonition to meditate or think vpon and embrace the former promises of God and also is shewed what difference there shall alwayes be in this world betweene the good and the bad Finally howe ill the wicked prouide for themselues whilest they refuse God his so louing calling them vnto him is here also in like manner declared Three partes of this verse Wherefore this verse hath three partes The first exhorteth all men in whom there is remaining but one graine of true wisedome 1. An exhortatioÌ„ to all men to heare this so louing voice of God that they will giue most diligent eare vnto this so milde and sweete voyce of God Who is wise Let him then vnderstand marke and consider the thinges which GOD promiseth vnto them that repent So speaketh the Psalmist Psal 107. vers 43. Who is wise that hee may obserue these thinges for they shall vnderstand the louing kindnes of the Lord. For God is angry and displeased when as men doe shewe themselues bruitish and doe despise those his most sweete voyces and admonitions Of such kinde of blockishnes and dulnes the Prophet complaineth Psal 82. ver 5. after this manner They know not and vnderstand nothing they walke in darkenes albeit all the foundations of the earth be moued 2 A shewing that those are iustly punished who reâ—use to heare this his so louing voice And thus much contayneth the first parte of this verse The second parte giueth vnto God his righteousnes that a bit and snafle may be put into the murmurings and mouthes of all men and that men may vnderstand that in vaine and wicâ—edly they do complain of god wheÌ„ as they are punished by him for their sins for despising such his promises For all the wayes of the Lord are right and iust Psal 25. ver 10. All the paths of the Lord are mercy and trueth vnto such as keepe his couenant and testimonies And therefore it is said Psal 105. ver 10. All thy workes prayse thee O Lord and thy Saints blesse thee For albeit the vngodly doe fret and fume against the iudgements of God and accuse God of partialitie that is as if hee were an acceptor of persons that is a maker more of the person of one then of another yet this sentence remayneth vnmoueable All the wayes of the Lord are right and his wisdome shall be iustified that is shall appeare eueriewhere to bee iust that as it is in the Psalm 51. ver 4. He may be iust when he speaketh and pure when he iudgeth For as Christ saith Luk. 7. vers 35. Wisdome is iustified of all her children God therefore is to bee heard whose voyce and word if it be contemned and despised men shall afterward be grieuously punished and that iustly Wherefore it is sayd in the Psal 95. ver 7 8. To day if ye will heare his voice harden not your hearts c. And the punishment is set downe in the last verse wherefore I sware in my wrath saying surely they shal not enter into my rest The third part sheweth the difference the which is alwaies seene betweene the good and the bad 3. A difference betweene the good and the bad in the hearing and not hearing of the same when as God commandeth or counsaileth any thing to wit for that the iust doe submit themselues and are obedient vnto God for they know that all his wayes are right But the
dennes but in great feare and because of their feare of men they come forth of them So Exod. 11. ver 6.7.8 it came to passe in the deliuerance of the children of Israel all Egypt was afrayd and the nations neere vnto it Vers 18. Who is a God like vnto thee that taketh away iniquitie and passeth by the transgression of the remnant of his heritage He retaineth not his wrath for euer because mercie pleaseth him THe figure Epiphonema The figure Epiphonema see what it is Ionas ca. 2. ver 9. or an acclamation wherein the Prophet either in his owne person or in the person of all the godly through the admiration or wondering at the former promises of God towards his Church doth generally describe the bounteousnes and goodnes of God toward the same such as it at al times appeareth for to bee 1. The kinde of speaking And also he confirmeth the same promises last rehearsed by the nature of God But both the phrase or kinde of speaking 2. The matter it selfe and also the matter it self which is contained in this verse is diligently to be noted 1. What the figure Apostrophe is see Amos cap. 8. vers 4. For the kind of speaking is both an Apostrophe or turning of speech vnto God and also an interrogation or asking of a question with both which maner of speaking men are more stirred vp and also the matter it selfe the which is set forth is shewed to be the more certaine yea and moreouer to be the more confessed and acknowledged of all men The matter it selfe the which with so great admiration of the godly and praise of God is here concerning God brought for the confirmation of the former graces of God is a description of the infinit or endles and perpetuall mercie and bountie of God toward his Church So Psalm 113.106.147 And so Psalm 30. ver 5. the Prophet commendeth the goodnes and bountie of God when he sayth He indureth but a while in his anger but in his fauour is life weeping may abide at euening but ioy commeth in the morning A definition of the mercie of God Further this mercie of God is defined or it is here declared what this mercie of God is that is the free pardoning of the sinnes and offences of the Church for of what sort soeuer those be whether they bee greater or smaller sins God taketh them al away and ouerpasseth them that is freely pardoneth them albeit notwithstanding he knoweth them to be in vs but he looketh vpon vs and beholdeth vs both by Christ and in Christ his onely begotten sonne in whom and through whom hee seeth not our sinnes though otherwise they be still in vs but couered and for his sake not layd to our charge The maner of God his pardodoning the sins of his church Now whereas it is added Not retaining his wrath for euer he sheweth hereby that the sinnes of the Church are in such sort pardoned that God notwithstanding would not therfore haue vs bold to sinne For he also chastiseth those which are his when they sinne but lightly and not long The cause of the same The cause also of this pardoning and mercie is expressed to wit the most louing and bountifull nature of God For God is delighted with gentlenes and mercie towards all his creatures and especially towards his elect and chosen So then this promise of the mercie of God of which the Prophet here speaketh doth not appertaine and is directed vnto all men but vnto the remnant of the heritage of God that is vnto the Church only least that the hypocrites might deceiue themselues and account themselues in that number Vers 19. He will turne againe and haue compassion vpon vs He will subdue our iniquities and cast all their sinnes into the bottome of the Sea An amplification of the louing nature of God taken from sundrie effects of the same AN amplification of the most louing and courteous nature of God described before taken from the effectes the which are here reckoned vp diuerse and most ful of comfort and being notable testimonies or witnesses of the most singular mercie of God towards those that are his The first of them is in this place recited 1. God will returne vnto those that are his That God wil returne vnto those that are his By which selfe same is shewed that God was for a time absent from that his heritage Church to wit according vnto the sence or feeling of the iudgement of man during the time that he afflicted or punished the same And therefore Psal 80. ver 2. the Prophet praieth that God would stirre vp his strength for the safegard of the remnantes of his Church thereby giuing vs to vnderstand that in the sence and feeling of the Godly he seemed to haue beene as it were a sleepe and to haue forgotten them whilest he deferred to helpe them therefore he prayeth Before Ephraim and Beniamin and Manasseh stirre vp thy strenght and come to helpe vs. Wherefore in that which went before there is no such mercie and fauour of God promised toward his Church the which should remoue and take away all his iudgements for it is profitable euen for the Church that she should be chastized of God Psal 119 but such gentlenesse whereby the godly euen whilest they are corrected by him remaine notwithstanding the sonnes of God and acceptable and wel thougth of of him through Christ Finally hauing obtained mercy for their sinnes they come vnto life euerlasting For such afflictions or troubles of the Church are not a punishment satisfying for their sinnes 2 He will haue compassion on his Church but onely a medicine and bridle holding hardly in the wanton assaultes thereof The second effect of this mercy of God is That he will be moued with compassion towards vs. For the bowels of God are moued for his Church This therefore is a singular affection of God towards vs. 3. He will tread downe our iniquities The third is Hee shall tread downe our iniquities as we are wont to do those things the which we now will haue to be made no reckoning of to be taken for things nought set by forsaken The fourth He will cast all our sinnes into the bottome of the Sea that they may not any more any where appeare or that he should not any more remember them So God by his Prophet Esaie doth in like maner most comfortablie promise his Church cap. 1. ver 18. saying Though your sinnes were as Crimsin they shal be made as white as Snowe though they were red like Scarlet they shall be as Wooll And by this place appeareth that faith applyeth vnto euerie faithfull person those promises of saluation generally set foorth through Christ So doth Paul Rom. 8. Galat. 2. ver 20. in these wordes Thus I liue yet not I now but Christ liueth in me and in that I now liue in the flesh I liue by the faith
2 The name and stock of the prophet 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 The proposition by way of amplification Insect a are a kind of small vermin deuided in the body betweene the head and the taile hauing no flesh bloud sinnues c. as are flies gnats bees antes waspes hornets and such like THe 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 laughter 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 perceiued yet hereafter sheweth that it is a most grieuous fearefull 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 among 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 Who are stirred vp to heare This 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 2 Why they are stirred vp and might haue noted and marked both more and greater iudgements of God by reason of the length of their yeares Secondly al the rest of the inhabitants of the land of Iudah 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 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 grashoppers 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 multitude 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 extraordinary matter which was to come A confirmation of the greatnes of the daunger And it is taken from the commaundement of God who will haue it told vnto posterity vnto 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 testimonies 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 righteousnes 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 grashopper eaten and the residue of the grashopper hath the canker worme eaten and the residue of the canker worme hath the caterpiller 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 See before ver 2. 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 called Insecta or diuided the which in this place are recited namely 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 Insecta 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 writers 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
it to bee a weightie and great matter 2. God himselfe is the author of things at his commandement vttered by men Secondly that we should be assured that these things are spoken in the person and at the commandement of God himself albeit they be men that speake these things he addeth Thus sayth Iehouah or the Lord. Finally that his affection or loue toward Ierusalem that is to say the Church he describeth to bee very great For hereunto it appertaineth that he calleth it zeale 3. God his loue toward his Church exceeding great or ielousie yea and that great zeale or ielousie and for that he repeateth the same word againe tâ—â— which among the Hebrewes or Hebricians is a signification of 〈◊〉 highest degree Like as therefore the miseries of the Church 〈◊〉 great so also doth God comfort her with great protestation of his loue Vers 15. And am greatly angrie against the careles heathen for I was angrie but a little and they helped forward the affliction 2. What the good words of God are toward his Church in regard of others IN the second place is shewed what are those good words of God towards his Church namely the ouerthrowing or destroying of the enemies of his Church This second benefit therefore is promised vnto the godly and faithfull and doth containe a comfort for them not that the godlie are delighted with this destruction of meÌ„ simplie in it selfe and in that it is a destruction of men but in this consideration namely so farre foorth as they which are destroyed are the enemies of God And this destruction is described and confirmed by the cause going before to wit by the anger of God and the same most exceeding great and vehemeÌ„t or sore against them For the Prophet sayth that God is hot in anger yea and that great and earnest anger against these heathen which haue afflicted the Church of God The anger of God is the cause of the destruction and punishment of men Now the anger of God is both a most certaine messenger and cause also of the destruction and punishment that shall come vpon men against whom God is angrie The Prophet â—ddeth and calleth them quiet or careles heathen both to answer a secret obiection of theirs who complained that they alone were veâ—ed or grieued in the midst of the quiet of the whole world and also to take away from those selfe same heathen their vaine confidence or trust who because they were at that time quiet and at rest did not at all feare that these threatnings should come to passe and did sleepe and snort careleslie in this their peace neuerthelesse sayth the Lord notwithstanding they shall be destroyed and shall grieuously be afflicted or punished like as Isai 14. the like is threatned both to the King of Babel and also vnto the Philistines notwithstanding their securitie or fearing no dangers Last of all the Lord setteth down a reason of this his anger against those heathen that it may appeare both to be iust and also that all the godlie may the more certainly beleeue and bee perswaded that they shall bee punished And this reason is because that all of them were verie cruell against the people of God The reason why God is so angry with the heathen and afflicted or punished them 〈◊〉 a minde not to chastise them but to destroy them Therefore 〈◊〉 heathen executed these iudgements vpon the Church of God 〈◊〉 vnto the will of God For God would haue his people to be corrected and punished but a little and moderatly or with reasonable correction as God himselfe witnesseth of his chastising of his Church Ieremie 30. ver 11. when he sayth For I am with thee to saue thee though I vtterly destroy all the nations where I haue scattered thee yet will I not vtterly destroy thee but I will correct thee by iudgement and not vtterly cut thee off But these heathen purposed and intended plainly and vtterly to destroy and roote them out as God himselfe beareth record of the King of Assyria Isai 10. ver 7. saying But he thinketh not so neither doth his heart esteeme it so but he imagineth to destroy and to cut off not a fewe nations So likewise doth the King of Syria and the King of Israel determin against the King of Iudah Isai 7. ver 6. for there they say Let vs goe vp against Iudah and let vs waken them vp and make a breach therein for vs set a King in the midst thereof euen the sonne of Tabeal And therfore Psal 83. ver 4. the Church complaineth vnto God against such crueltie of her enemies and sayth They haue sayd come and let vs cut them off from being a nation and let the name of Israel be no were in remembrance But howsoeuer the enemies lay their platforme this promise of God towards those that are his remaineth vnremoueable My mercie will I not take from them for euer Psal 89. Vers 16. Therefore thus sayth the Lord I will returne vnto Ierusalem with tender mercie mine house shall be builded in it sayth the Lord of hosts and a line shall be stretched vpon Ierusalem THe third exposition and shewing what is ment by those good words The third exposition shewing what is ment by good words the which containeth two most large promises the one of the building againe of the Temple of God the other of the repayring of the citie Ierusalem And God addeth a reason of al these to wit his only mercie and the same also free for the which he hath had regard vnto Sion and will helpe his Church For God his returning is to shewe himselfe fauourable vnto vs. Vers 17. Crye yet and speake thus sayth the Lord of host my cities shall yet be broken with plentie the Lord shall yet comfort Zion and shall yet chuse Ierusalem The fourth exposition of the good words of God THe fourth exposition of the good words of God contâ—iniâ—◠〈◊〉 like maner two promises One of the rest of the cities of 〈◊〉 also not only to be builded but to be most full of people 〈…〉 of the plentie and store of good things of all sorts The other that these promises of God shall be ratified or established and perpetuall They shall be established because he that same God of hosts and most mightie doth command this selfe same thing openly to be affirmed and with great earnestnes and certaintie They shall bee perpetuall because God hath yet chosen Sion and doth yet comfort her least the election and fauour of God toward her by reason of the former miseries might seeme to haue ceased and to be broken off Nicham Bachar verbes of the present tense signifying the coÌ„tinuance of God his fauour as the feeling of the flesh wrongfully iudgeth in affliction or trouble For God vseth two words the which doe plainâ—e signifie that the course of God his fauour and good will shal be continued because of the present tense or
Epistle of Iude ver 9. of Michaell striuing against the diuell and disputing about the bodie of Moses whom Iude saith durst not blame â—im with cursed speaking but said the Lord rebuke thee Finallie the manifest will of God concerning the preseruing of them is also the foundation or ground of the promises following For the Lord had taken Iosua and others as it were fire brands all readie on fire and burning out of the middest of the flames Hee will therefore preserue them how vile and base soeuer their estate seeme to be and neuer to be lifted vp againe because hee hath alreadie begun to doe it And so Dauid by the former experience of God his goodnes towards him assureth himselfe of the like help in the time following when hee saith Psalm 138. ver 8. The Lord will performe his worke toward me O Lord thy mercie endureth for euer forsake not the workes of thine hands Vers 3. Now Iehoshua was clothed with filthie garments and stood before the Angell The laying open of the base estate of the priesthood at that time THe laying open of that base condition and estate wherein the priestes that is the ministerie of the church at that time were because of the contemptible or despised condition of that whole people as yet so farre as in the iudgement of man the affaires of the Iewes might then be esteemed of Wherefore the same by an Hypotypôsis or liuely description is now represented or laide open to the view What the figure Hypotyposis is see Amos cap. 8. ver 12. yea and that by God himselfe to the ende the Iewes and the priestes themselues might vnderstand that this their so base estate was knowne vnto him when as notwithstanding hee promiseth that the dignitie of the priesthood shall be so great for it is an allegoricall or figuratiue Hypotyposis For vnder the name and representation or shew of filthie clothes the contempt and base condition of the priesthood is signified as contrariwise by the sight and beholding of changed and glorious clothing in the fourth verse is noted the happie and glorious estate of that order For as it is Galat. 4. Thus did the Lord teach that people touching spiritual things being yet vnder figures and shadowes and weake that he might signifie and describe spirituall and heauenly things vnder these earthlie figures and signes Hebr. 9. The old apparrel of the priesthood so glorious and golden was a signe both of all those spirituall riches and treasures which should bee in the man Christ in whom all treasures of wisdome and knowledge are hid Coloss 2. ver 3. and also of that holines which ought to be in the priestes themselues who in like maner were figures of Christ And whereas Iehoshua the high Priest is saide to haue stoode so baselie apparrelled before the Angell himselfe who also before was called Iehouah this hath an Emphasis or vehemencie and force and mouing of affection both for the confirmation of the certaintie of this whole prophesie and also for the proofe and shewing of the care of God and knowledge of the state of his Church and of those that serue him It is also a preparation vnto the narration insuing in the verse following Vers 4. And hee answered and spake vnto those that stood before him The first promise of the restoring of the priesthood Three things to be noted in this verse saying Take away the filthie garments from him And vnto him hee saide behold I haue caused thine iniquitie to depart from thee and I will cloth thee with charge of rayment THe first promise of God to wit of the restoring vnto those Iewes and times the office of the Priestes and Leuites and also of â—he ministerie of the church 1. The person speaking Wherein there are three things to be noted First the person that speaketh to wit the same Angell before whom stood Iehoshua And the same is no meane or common Angell but the head and prince of the Angels And therefore before him stood other Angels in a readines to receiue his commandement and to execute the same as appeareth in the verse folowing And he no doubt is Christ our Lord and the euerlasting sonne of God who is called both an Angell in respect that he is our mediator vnto God the father opening vnto vs his will at the full and also is called Iehouah in respect that he is equall vnto his father And this Angell answereth that is of his owne accord and willinglie promiseth this which followeth For so doe I expound the word answereth in this place Secondly is to bee noted 2 What is promised what is promised hee promiseth the restoring of the Leuiticall priesthood that is the ministerie of the Church and that figuratiuely by the changing of filthie clothing into gay and gorgeous clothing For such apparrell shining with gold and pretious stones wore and had the high priest whilest the order of the priests and Leuites enioyed his bewtie and glorie 3. For what cause it is promised The third thing to be noted is for what cause the Angell doth now promise that this shall come to passe namely because that this Angell of his great and onely mercie and fauour doth now blot out and doe away the iniquities of this order committed against him So then the forgiâ—enes of sinnes and our reconciliation or being made friendes with God which is done onelie by our Lord Iesus Christ alone is the principall and foreleading cause of all the benefites of God toward vs as we are taught in this place Vers 5. And I said Let them set a fayre diademe vpon his head So they set a fayre diademe vpon his head clothed him with garments and the Angell of the Lord stood by The second promise of God of the restoring vnto the ministerie of the church her former dignitie THe second promise of God to wit of the glorie and the same dignitie to be giuen againe vnto this ministerie of the church once restored the which it had before and in times past The which in this place is set downe vnder shadowes and figuratiuely and by a Synecdoche Vnder shadowes or figuratiuelie when as by the name of a miter or diademe the priestlie dignitie is signified And by the figure Synecdoche when as the prophet by the part What the figure Synecdoche is see Amos cap. 5. ver 21. that is by the name of the Priestes Miter or diademe doth comprehend his whole apparrel and al the dignitie of the priesthood that is of the ministerie of the church For the Miter or this diademe was but one part only of the Priestes apparrell yet the chiefest and highest part because it had written vpon it Holines of holines of Iehouah and was worne vpon the head as is shewed in this place And it hath an Emphasis or vehemencie and force whereas it is commanded that a fayre one bee set vpon his head to wit so braue large and perfect
danger That which the very sense or feeling of conscience doth teach that it oughtâ—â— be done albeit the godly as it is Psal 107.31 32. doe this 〈◊〉 onely of a generall knowledge of nature but of a true faith thâ— is of an assured trust of minde whereby they doe knowe and ferâ— that same true God to be their father in Christ The words of thâ— Psalm are these speaking of the godly trauailers by sea and theâ— seeing the wonderfull works of God deliuering them from daâ—ger of drowning and shipwracke Let them therefore confesseâ— fore the Lord his louing kindnes and his wonderfull workes before 〈◊〉 sonnes of men And let them exalt him in the congregation of the pâ—â—ple and praise him in the assembly of the elders Yet it is not said that these either came vnto Ierusalem to â—â—crifice or sent their vowes thither where that same God oneâ— would be sacrificed vnto They worship God together with their idols or finally that they cast away the woâ—â— shipping of their idols but togither with their idols they take 〈◊〉 to themselues this God as the chiefest and as to be feared 〈◊〉 desirous to haue him fauourable and appeased with them aâ— doe acknowledge him before and aboue their idols in truth be the Lord of heauen and earth and they doe testifie or witâ— that them selues in this same daunger were saued and preserued by him and not by their idols So the Samaritans together with their sundrie idols did mingle the worship of the true God also For the people alleadging that they were destroied by lyons because they serued not the true God the king of Asshur commandeth saying Carrie thither one of the Priests whome ye brought thence and let him goe and dwell there and teach them the manner of the God of the countrey 2. King 17. ver 27. which beeing performed accordingly as it there followeth yet the people worship their owne seuerall gods also For so it is said ver 33. They feared the Lord but serued their gods after the manner of the nations whome they caried thence The passengers and marriners not to be accoted faithfull Therefore are these passengers Marriners neither to be reckoned in the number of the faithfull albeit they sacrifice neuer so much vnto the true God neither are their sacrifices of them selues acceptable vnto God as were the sacrifices of the faithfull because that they were voide of true faith which is the foundation of true acceptablenes vnto God Aster what sort the sacrisices and other externall actions of the wicked haue pleased God but so farforth did their sacrifices albeit vicious and corrupt please God as in like sort the onely picture and shadow of true faith pleaseth God and as he conuerteth or turneth vnto the edifying of his and of the godly those things which outwardly onely haue a taste and smell of his honour although inwardly they be filthie and foule So the repentance of Achab pleased God 1. King 21. ver 27. to the end of that chapter These two latter examples are very disputable and doutfull in my simple opinion and as many reasons to be made to the contrary as for the proofe of them Likewise the bold confidence and trust of Achaz Esai 7. ver 12. And the faith of the nine leapers who afterwards did forsake Christ Luc. 17. read the whole storie beginning ver 12. vnto ver 20. All which things are to be noted least any here vpon might suppose and conclude that any workes without true faith in Christ are either in deede good or else acceptable vnto God the which some doe most peruersely or wickedly hold Neither did these passengers and Marriners become Proselytes or conuerts vnto the lewes religion neither were their sacrifices a conceit or sorrowefull heart and broken spirit but carnall sacrifices offered according to their vsual manner among their owne countri-men yet vnto the true God notwithstanding CAP. 2. Now the Lord had prepared a great fish to swallow vp lâ—nas and Ionas was in the bellie of the fish three dayes and three nights Here most conveniently is the beginning of the 2. chap. ALthough some referre this verse vnto the chapter going before yet in my Hebrew booke it iâ— the beginning of the second chapter and thâ—â— in my iudgement most fitly For the ende aâ—â— drift of this second chapter is after the desâ—â—â— bing of the iust iudgement of God against â—onas for his contempt of the calling of Goâ— made concerning him the which hath bin declared in the chapter before going to shew how great notwithstanding the merâ—â— of the same true God was towards this same Ionas The drift of this chapter both that 〈◊〉 his example we should trust in God euen in the very midst of 〈◊〉 afflictions or troubles be they neuer so great as it is said Iob â—â— 13. ver 15. Lo though he slay me yet will I trust in him and 〈◊〉 reprooue my waies in his sight and also that we should vnderstâ—â—â— this to be true in the elect and true faithfull namely that the â—â—cie of God doth triumph aboue iudgement Iam. 2. ver 13. 〈◊〉 there shall be iudgement mercylesse to him that sheweth no mercie 〈◊〉 mercie reioyceth against iudgement And Psal 30. ver 5. For â—â—â—dureth but a while in his anger but in his fauour is life weeping 〈◊〉 abide at euening but ioy commeth in the morning And Ionas 〈◊〉 here briefely in this chapter set downe an especiall effect of 〈◊〉 mercie of God towards him to wit his deliuerance from 〈◊〉 wracke and his repentance So then he was afterwards throâ—â— the great bounteousnes of God deliuered by the selfe same Goâ— by whom he was adiudged before vnto death and the same 〈◊〉 lamentable and reprochfull 1. Ionas his miraculous deliuerance This verse containeth three things first a briefe setting for 〈◊〉 of that wonderfull and miraculous deliuerance and that alâ—â—gether by God Secondly the meanes and maner of the saâ—â— God prepared at the selfe same instant or minute of time inâ—â— which according to his pleasure and will Ionas was cast into 〈◊〉 sea a fish 2. The means of the same and that a very great one the which swallowed vp â—â—nas beeing cast into the sea but yet did not strangle him or 〈◊〉 him but did keepe him for the space of three daies beeing by God left as it were vnto his custodie and in the ende when God calleth for him deliuereth him againe This preparation sheweth the great prouidence and care of God for those that are his and so consequently the absolute and most mightie power and rule of God ouer all the works of this world be they neuer so excellent and great who hath at his becke all liuing creatures and beasts as he will and vseth them according as best pleaseth him for his glorie and good of those that are his This fish is not said to be a new created but onely prepared The fâ—â—h
whom notwithstanding they ought to haue amended and to frame them vnto the rules of equitie or else to correct and punish them And this is that which the prophet sayth That they leaue off or cast aside iustice vppon earth for that they did not better and amend the manners of men Hereof are often complaints in the Prophet Isai as cap 59. ver 4. No man calleth for iustice no man contendeth for trueth they trust in vanitie and speake vaine things they conceiue mischiefe and bring forth iniquitie And ver 13 14 15. We haue departed away from our God haue spoken of cruelty and rebellion conceiuing and vttering out of the heart false matters Therefore iudgement is turned backward and iustice standeth farre off for truth is fallen in the streete and equitie cannot enter Yea trueth faileth and he that refraineth from euill maketh himselfe a praye and when the Lord saw it it displeased him that there was no iudgement And so forth as in that same chapter followeth Vers 8. He maketh Pleiades and Orion and he turneth the shadow of death into the morning and he maketh the day darke as night he calleth the waters of the sea and powreth them out vpon the open earth the Lord is his name The second exhortatioÌ„ of the Prophet vnto repentance THe second exhortation of the Prophet wherwith he stirreth vp the Israelites to earnest repentance of minde that they should turne vnto the true God and that they should not any longer dwel and lye slugging in their sinnes wherewith they doe offend him This exhortation is taken from the glorious and yet true and very braue description of the power and maiestie of GOD vnto whose sweete imbracings and bosome he doth call them backe For he is that alone true God most mighty and full of maiestie who hath most free rule and power ouer all things so that he can neither be mocked nor despised scotfree nor yet be appeased with the toyes and deuises of men all which things the Israelites supposed might be the which in like maner all hypocrites did thinke but falsly For Paul teacheth Galat. cap. 6. ver 7. That God is not mocked And Iohn sheweth cap. 4. ver 24. That God is a spirit and that they that worship him must worship him in spirite and trueth The infinite power of God described by suÌ„dry his works But here in this verse is described that same infinite or endles power of God by the creation of the world and by the reckoning vp of things ordinary and such as are plainly seene among vs how hard and great soeuer other wise they be as is the creation or making of the starres and those bringing forth diuers effects as of the starres called Pleiades the which are stars of the spring and calme and fayre and of the starre Orion the which is a rainie and stormy starre such as is the mutual or orderly succession and course of the night after the day and the day after the night and lastly the severing of the sea from the earth and yet the springing and powrinâ— out of waters vpon the face of the earth for the vse of men and beastes Of all which we haue Psalm 19. Genes 8. Psalm 104 Genes 1. Vers 9. He stregthneth the destroyer agaynst the mighty and the destroyer shall come against the fortresse Another description of God by his extraordinary workes ANother description of the same power of God by his extraordâ—nary and wonderfull workes of which sorte is that he throueth downe most strong and mighty men when as hee pleaseth punish them and also beateth downe most strong holdes and sâ—â—tresses And these are but certaine parcels of those workes thâ— which God doth in great numbers and infinitlie both ordinary 〈◊〉 also chiefly extraordinary Vers 10. They haue hated him that rebuked in the gate and they abhorred him that speaketh vprightly A reason of the punishment of the Israelites by the description of their corrupt life A Rendring of a reason the which by the description or layiâ—â— out of the most corrupt life of the Israelites sheweth why boâ—â— the former iudgements of God are threatned against them wordly and also moreouer a new course of life must bee taken by then And in all this description it is to be noted that first the Propheâ— speaketh of such vices which were common vnto them all and 〈◊〉 of those which were proper vnto the Magistrates and iudges Fâ—â— this so wicked a life as is here described was the life of all the people Secondly it is also to be noted that but part onely of their lewdnes is here rehearsed and not euery their particular vices 〈◊〉 a word by this place and by the seuenth verse it appeareth what maner of life the life of theÌ„ is who either worship not the true God or else worship not him truly and what is the publike and priuaâ—â— order of their maners and gouerning of the common-wealth that is to say most vngodly and wicked The obstinacie and shamelesnes of the Israelites But this verse describeth both the obstinacy or stubborne coÌ„tinuance of the Israelites in their sinnes and wickednes in that The hated the Elders and other graue men who reproued their manifest vices publikely and in the gate that is in those places in the which men in those times were wont to assemble and come together and also their impudencie or shamelesnes to wit for that they did detest and abhorre them which did speake of thinges and of their doings vprightly and truely and as it was indeede For they could not abide or suffer once so much as to heare the truth it selfe much lesse that they had any purpose for themselues to be bettered and amended Ver. 11. For as much then as your treading is vpon the poore and yee take from him burdens of wheat yee haue built houses of hewen stone but ye shall not dwell in them yee haue planted pleasaunt vineyards but ye shall not drinke wine of them A reckoning vp of other vices of the Israelite A Reckoning vp of other vices the which were manifest in these same Israelites namely of their cruelty and couetousnesse and both these notorious Of their cruelty for that they handled and vsed most hardly and extreamely their owne brethren being also very needie and poore as if there were not one drop of mercy left in them to helpe them 1 Their cruelty Therefore this barbarous and cruell vexation of the poore Israelites and their brethren is in this place sayd to be a treading downe of them doubtles it is a signe of notoâ—ious cruelty of mind And therefore Dauid Psal 109. ver 16. prayeth that such merciles ones may haue their memoriall or remembrance cut out from among men Because they remembred not to â—hew mercy but persecuted the afflicted and poore man and the sorrowfull hearted to slay him 2 Their couetousnes And Amos reckoneth vp the couetousnes of the Israelites in
that they shall long after God and seeke his word I will allure them sayth hee After the same sorte God speaketh before Amos 8. ver 12. of their longing and seeking after the word of God So Dauid Psal 42. ver 2. expresseth his longing after GOD saying My soule thirsteth for God euen for the liuing God When shall I come and appeare before the presence of God And agayne Psalm 84. ver 2. My soule longeth yea and faynteth for the courts of the Lorde for mine heart and my flesh reioyce in the liuing God Secondly he shal speak vnto that remnant with a sounding voice in the outward ministery by his Prophets and Apostles and their lawful successours Thirdly God speaketh those things which shall be vnto them most holesome wished for ioyfull and pleasant and well liking to theyr hearts to wit he shall speake of their saluation of their peace with God of the forgiuenes of their sinnes All which thinges are most ioyfull newes and indeede the Gospel of Christ So Psal 85. ver 2 and 10. Dauid saith Thou hast forgiuen the iniquitie of thy people and couered all their sinnes Mercie and trueth shall meete righteousnesse and peace shall kisse one another And so is the Psal 126. full of most sweet ioyes that the godly after their returne from the captiuitie shal be filled withall The fourth thing here to be noted 4. Whē this great mercy shall bee shewed vnto them is the time after the which this so great mercie of God shall happen vnto them namely after that God hath afflicted or punished this nation of Israell and that after such a sort that as at the first they wandred in the most waste desart of Sinai when as they were deliuered out of Egypt so when as they shall be brought againe euen vnto the same condition and estate and shall be driuen againe into an horrible desart because of their long captiuitie in the mountains of Media for thither were they dispersed as appeareth 2. King 17. These things then were not to come to passe forth with and by and by but then at last after the long exile and captiuity of this people among strange and sauage nations and countries And these things shall then especially come to passe when as God shall haue pittie on Israel and that whole people shall be saued and by fayth shall receiue Christ as Paul teacheth that it shall come to passe Rom. 11. ver 26. where he writeth And so all Israel shall be saued as it is written The deliuerer shall come out of Sion and shall turne away the vngodlines from Iaacob Yet notwithstanding these things did in parte fall out as often as God in any age before that same generall calling did by the preaching of the Gospel conuert or turne any of them vnto him or else by the preaching of his Prophets brought them vnto his true worship as vnder King Ezechias Vers 15. And I will giue her her vineyards from thence and the valley of Achor for the doore of hope and she shall sing there as in the dayes of her youth and as in the day when she came vp out of the land of Egypt A making more plaine of the matter AN explanation or making of the matter more playne for God doth seuerally and particularly set downe what the promise of the restoring of the Church in the remnant of this people doth containe and how great benefites it doth comprehend that accordingly as it is meet 1. God promiseth them earthly blessings it may of vs most especially be accounted of And first God promiseth earthly benefites For godlines sayth Paul hath promises not only of the life to come but also of this brittle fleeting and present life 1. Tim. 4. ver 8. But these benefites by the figure Synecdoche are comprehended vnder the name of vineyards because that among other nourishments of the life of man a chiefe place reckoning is of wine What Synecdoche is see Amos cap. 5 ver 21 wherewith the strength of our body is verie greatly sustayned like as the goodnes of God is greatly by the Prophet cōmended for the benefit of the same Psal 22. 104. Yet that the rest are here comprehended appeareth by the verses 21. and 22. hereafter following Furthermore 2. He promiseth them most plētifully by an argument from comparison God promiseth these benefites most aboundant that is great store and plenty of them For looke after what manner and how great he gaue those benefites when as at the first hee brought them into the promised land so great also afterwards will he bestow them on them Therefore they shall reioyce as in the day of their youth c. Lastly he wil giue them most vnlooked for and so shall these benefites be the more welcome vnto them 3. He promiseth them most valooked for like as when at the first in the valley of Achor God gaue vnto them the sight and vse of that holy and most fruitful land For that valley was as it were the beginning of those benefits first entrance into that hope whereby they saw and knew indeede that they should in short time enioy possesse those good giftes of God For Hiericho was destroyed and there they gathered together both in that citie and in that valley an infinite masse of gold and siluer lof 6. vers 19. where Ioshuah willeth that it shuld be consecrated vnto the Lord saying But all siluer and golde and vessels of brasse and yron shal be consecrate vnto the Lord and shall come into the Lords treasurie Vers 16. And at that day sayth the Lord thou shalt call me Ishi and shalt cal me no more Baali Another kinde of benefites ANother kinde of benefites the which then also GOD will bestow vpon his that is Spiritual benefites the which being sundry and manifolde there is but one sort of them in this place reckoned vp to wit the mutuall mariage of GOD and them For this marriage is betweene God and all the godly 2. Corinth 11. And Christ Mat. 9. ver 15. compareth himselfe vnto a bridgroome and his disciples vnto the bride where he sayth Can the children of the marriage chamber mourne as long as the bridegroome is with them So Cant. 4. ver 8. Christ calleth the Church his spouse as also in many other places of that most holy sweete and excellent song saying Come with me from Lebanon my spouse God so hateth Idolatry that he wil not haue his people vse so much as a name that hath been superstiticusly abused euen with me from Lebanon and looke from the top of Amanah c. For our soules are the spouses of Christ And this shal appeare by the wordes the which the Church shal vse For she shal cal that same true God and Ichouah her husband and not any longer her Baal or by the name of Baal albeit that name doe oftentimes signifie an husband also But lest there should any
so 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 earnestlie repent doth set before himselfe the mercie of God that is his fatherlie mind toward him Psal 51. and of Peter also who remembring 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 peculiarlie 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 suffering rich in kindnesse towards those that are his whom according vnto his couenant he hath adopted or chosen for his sonnes Finallie who also doth often call backe againe the sentence of his iudgement God sometimes calleth his sentence backe againe towards those that are his and when when as it hath been giuen against those that are his namelie because it was not giuen as of his decree and vnspeakeable 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 Anthropopatheia Repentance how it is attributed vnto God 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 What Atuhro popatheia is see Mich. cap. 7. ver 8. 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 offering 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 towardes 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 recounteth 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 The manner of speech the manner of speaking Secondly the thing it selfe which is here propounded or set foorth 2. The thing it selfe 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 interrogation or asking a question 1. A shew of doubting 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 2. God is most bounteous vnto those which are his 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 barrennes 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 testimony or witnesse of his blessing towardes them to wit thinges necessary 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 repentance which is required it is publike solemne and extraordinary 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. The place 2. The fast 3. The assembly 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 What the figure Synecdoche is see Amos cap. 5. ver 21. But here mention is made of Sion because the first warning of the fast and the proclaiming 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 Iudah 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 proclaimed 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 other 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 Synagogues in the day of the fast and of the solemne and publike repentance
which before time had so often by them bin afflicted or troubled might be cheered vp also with this comfort namely that God in the end will be the reuenger of those that are his and the punisher of the enemies of his church Ver. 6. And the sea coast shal be dwellings cottages for shepheards and sheepefoldes An explanatiō of the former verse A Making more plaine of the former sentence whereby the wonderfull desolation or laying wast of the land of the Philistines at that time most florishing and populous or full of people is described Now therefore is shewed what the Prophet meant when he sayd that no man should afterward dwell there any more to wit that none should abide and remaine there as in his fixed or setled home and seate but if any be found there they shall be as vagrant or wandring shepheards the which for a time haue cottages foldes and closures there only to feede and keepe in their sheepe Therefore vnder the name of sheepefoldes and closures the which haue no firmnes or soundnes in them a wast vntilled country is described These things if at any time are at this day most especially to be seene in that land of the Philistines long since haue they bin fulfilled by the Chaldees Ver. 7. And that coast shal be for the remnant of the house of Iudah to feede thereupon in the houses of Ashkelon shall they lodge toward night for the Lord their God shall visit them and turne away their captiuity A comfort for the Church of God A Comfort but by way of digression or going aside from the matter that God might cheere vp and comfort his church For he sheweth by the way briefly vnto whom in the end this land of the Philistines shall come after that it hath by him in such sort beene destroyed because of the sinnes thereof For it shal come vnto the church and vnto the Iewes the which shall be left aliue out of that destruction the which the Lord threatned vnto them before So then the Lord promiseth both that there shall some Iewes be left aliue that is some godly and that they also shall possesse the gates and land of their enemies Wherein appeareth the infinite or endles goodnes of God toward his church 1. The freedom of the Church of God in those places But first of all the Prophet describeth or setteth foorth how free and out of daunger the possession of the church of this place and land shall be namely that the church of God in those places shall freely feede her flocks nay that it shall both in the euening and also in the night rest there in safty and without daunger Secondly 2 Why this shall fall out vnto the church he sheweth why that shall fall out vnto the church to wit through the only goodnesse and mercy of God towardes it because God shall visit her haue mercy vpon her Lastly he addeth or setteth downe 3 When this shall bee when this shall be After that the Lord shall haue visited his church againe and shal haue brought back deliuered the captiues All which things first of all and litterally or according to the letter 1. Literally albeit they be to be referred vnto the time of the returne of the Iewes from out of the captiuitie of Babylon yet in as much as all those things then were types and figures of our deliuerance also by Christ and of the setling of the spirituall kingdome of Christ in the world by the preaching of the Gospell afterward 2. Spiritually these things also are mysticallie and spiritually to bee vnderstood of the kingdome of the Gospell The Iewes therefore in this place doe signifie the true Church of Christ The Philistines betoken both those which are the true Philistines and also all the Gentiles By the word feeding no doubt is signified the preaching of the Gospell and by the word visiting the comming of Christ and the preaching of his doctrine Therefore after the death of Christ and the preaching of the Gospell these things also were especially fulfilled like as literally they were fulfilled after the returne from Babylon Vers 8. I haue heard the reproch of Moah and the rebukes of the children of Ammon whereby they vpbrayded my people and magnified them selues against their borders The second example of the iudgements of God vpon the Meabites and Ammonites THe second example of the iudgements of God set before the Iewes to wit of the Moabites and Ammonites and this for two causes First that by this example the Iewes may vnderstand that God is the reuenger of his owne maiestie and Godhead and of his commandement in all nations and therefore among those will he especially reuenge that people the which doe confesse themselues to be the people of God that is chosen peculiarly to worship God such as were the Iewes the which were called the seede of Abraham and we also at this day are Secondly that by this example also of the iudgement of God against the enemies of the Iewes God doth not cast away his Church when as he doth sharply punish the same that is of his Church God might comfort those that are his and teach that they are not cast off by him no not at that time whē as he doth chastise them for their sinnes although he doe it hardly and sharply like as there is such a punishment threatned vnto them The cause of this punishmēt of the Moabites is two-fold But in describing or setting forth of the punishment of the Moabites first God rehearseth the cause for the which he punisheth them both that the rest of the enemies of the Church may feare the like vnto themselues when as they doe the like and also that it may appeare vnto all men that God is a iust God And the cause of this iudgement of God against the Moabites is two-fold to wit their reproch and violence against the people of God 1. Their reproch against the Iewes The reproch is shewed by the Ammonites and Moabites done vnto the Iewes both in deede and also in words Therefore the Prophet nameth it reproch in regard of the deedes and rebukes or despite Cherpah Gidduph in respect of the words if the vse of the Hebrew tongue be considered Force or violence is sufficiently vnderstood to bee done vnto the Iewes by the Moabites and Ammonites Then force or viclēce against them in that they magnified or inlarged their borders taking away the countries and remouing the bounds which God had promised and set vnto that his people And it maketh vnto the declaring and laying out of the hainousnes of the inuirie and of the iniquitie that they are significantly called the sonnes of Moab and Ammon because that by the only calling to minde of their originall of their kindred or stock they did know that they were ioyned vnto the Iewes by the friendship of bloud and not only
which worship idols and also from the vnabilitie and vanitie of the idols themselues the which he liuelie setteth forth matching together by the way of contraries the vowes and prayers of idolators with the euent or issue and falling out of things it selfe and the nature of Idols For they are deafe and dumbe and altogether dead things how so euer they be laide ouer with golde or siluer Therefore they can heare no man nor help any man Vers 20. But the Lord is in his holie temple let all the earth keepe silence before him A contrarietie betweene the true God and Idols A Contrarietie betweene the true God and idols First least the godly which relie and staye vpon God should thinke themselues to bee no more secure or without danger then the Idolators Secondly that the very profane or wicked themselues and the heathen might knowe assuredly that the former iudgements should be or come to passe because God doth denounce or threaten them vnto whome the whole world obeyeth and submitteth it selfe with reuerence and silence Finallie whose maiestie and power did manifestlie shine forth in that his Temple people and worship and seruice For vnder a thing at that time knowne very well vnto al nations namely that diuine Temple hee doth by the figure Synecdoche comprehend and set forth the endles maiestie of God and the true proofe of his diuinitie By which word hee comprehendeth both the adoption of the people of the Iewes also the worship of God seuered from the idolatries of other nations and moreouer all those infinite benefites which flowed from them both whereby God manifestlie shewed himselfe vnto the whole world that he was bâ—th the true God and also almightie and that the sayd worship onely and temple were acceptable vnto him CAP. 3. An excellent prayer for the vse of the Church and euerie one of the faithfull THis chapter hath a notable and excellent prayer deliuered and vttered by the Prophet of God for the vse of the whole church and euery one of the faithfull wherewith they might both stay vp and comfort themselues in the midst of those afflictions or troubles meditating or thinking vpon the poynts contained in this prayer and also begge saluation or deliuerance and helpe at the hands of God for his Church staying vpon those foundations and grouÌ„ds which they ought Finally that the godly euen in the midst of the ruine and fall of the whole world might confirme and exercise their faith touching the promises of God Three parts of this prayer the spirit of God helping their infirmities as it is Rom. 8. ver 26. Likewise the Spirit also helpeth our infirmities c. for he teacheth them to pray 1. He prayeth for helpe The frame and disposition of this prayer hath three poynts For first the Prophet prayeth for helpe at the hand of God Secondly he layeth downe the foundations or grounds of this his request and hope 2. The grounds of this prayer Thirdly he sheweth that he shall be heard of God The stile or inditement of this prayer was in meeter or verse and not in prose 3. He hopeth to be heard Schiggionoth Vers 1. A prayer of Habacuck for the ignorances The drift of the whole chapter contained in this verse IN this verse the whole scope and drift of this chapter is shewed For it containeth an humble prayer vnto God and proceeding from a true faith and vttered by Habacuck himselfe and not by euery one of the faithfull albeit euery faithfull ought to know after what maner God is to be prayed vnto Finally the musicall instrument is added also whereon this spirituall meditation or prayer was to be sung which was an order and maner appoynted of God himselfe vnto the Church of that time of which kind of instrument or tune and the like to sing Psalmes withall and vpon you may see Psal 7. ver 1. and hereafter in this chapter ver 19. in the end Vers 2. O Lord I haue heard thy voyce and was afrayd O Lord reuiue thy worke in the midst of the people in the midst of the yeares make it knowne in wrath remember mercie The first part of this prayer containing the summe of the request of the Prophet and also a cause of the same for that THe first part of this prayer the which containeth both the summe of his request to wit that God in that same foreshewed garboyle and trouble fearfull miserie of the whole world would haue mercie and compassion on his faithfull and he also setteth downe a reason why this is meet to be done First because they are his worke Secondly because such is the nature of God that he can neuer forget his mercie toward those that are his no not then wheÌ„ as he is angrie with them 1. They are his worke For in him as Iames sayth cap. 2. ver 13. Mercie reioyceth against iudgement And as the Psalmist witnesseth Psalm 30. ver 5. God indureth but a while in his anger but in his fauour is life 2. He cannot forget his mercie toward them weeping may abide at euening but ioy commeth in the morning And Psal 89. ver 31.32.33 If they breake my statutes keepe not my commandements then will I visit their transgression with the rod and their iniquitie with strokes Yet my louing kindnes will I not take from him neither will I falsifie my trueth Thirdly for that the Church of God as yet is in her middle age 3. The Church is not yet come to her full age growth and as it were in her youth and is not yet come vnto the end and terme of her life and continuance of the which and against the which the Church complaineth and prayeth Psal 102. ver 23.24 in these words He abated my strength in the way and shortned my dayes And I sayd O my God take me not away in the midst of my dayes thy yeares indure from generation to generation And the Prophet is moued now especiallie to pray for this because that he is very greatly troubled trembleth and feareth that there shall bee a destruction euen of the Church it selfe by reason of the former vision which was shewed him Vers 3. God commeth from Teman and the holy one from mount Paran Selah His glorie couereth the heauens and the earth is full of his praise Two grounds of this prayer The power of God and his loue to those that are his THe second part of this praier wherein he declareth two grounds of his praier namely the power of God and his bounteousnes or good will toward those that are his ver 13. So Psalm 61. ver 7. where the Prophet prayeth for to be setled firmly in his kingdome vpon trust in God his mercie and faithfulnes in his promises He shall dwell before God for euer prepare mercie and faithfulnes thâ—â— they may preserue him To this effect is a good part of the 89 Psalm spent in
the helpe of God both in publike and also in priuat afflictions or troubles But now he addeth thus much more that not only the Iewes but also the house of Ioseph shall feele the said helpe of God By which name some doe vnderstand the rest of the Tribes the which were carried away by the Assyrians before the destruction of the kingdom of Iudah But if this name be taken according vnto the letter it is to bee referred vnto those fewe the which returned both with Zorobabel and also with Esdras afterward Esdr 2. and 8. and moreouer vnto those which dwelled in the other Tribes afterward But if it bee taken in a mysticall or spirituall sense and vnderstanding the Prophet comprehendeth the whole Church vnto all the which and not vnto some one part thereof only God promiseth that he will be fauourable and present with it But the chiefe part of this verse doth consist in the shewing foorth of the cause of these so great promises of God that men should not attribute them vnto their owne merits or deseruings And here is a double cause alleaged Two causes of these promises and both of them excludeth or shutteth out all workes of men and calleth vs backe vnto the only grace and mercie of God as the true and alone cause of those promises So Dauid acknowledgeth Psal 44 ver 3. that the people of Israel did not inherit the promised land for any worthines in themselues but onlie through God his loue and fauour vnto them saying They inherited not the land by their owne sword neither did their own arme saue them but thy right hand and thine arme and the light of thy countenance because thou diddest fauour them So Psal 68. ver 22. he teacheth vs that the Lord would haue vs knowe the deliuerance of his Church to be his owne work when he sayth The Lord hath sayd I will bring my people againe from Bashan I will bring theÌ„ againe from the depths of the sea 1. The mercie of God The first cause of these promises is The mercie of GOD whereby he hath compassion on vs that is on his Church freely pardoning her sinnes The second because he is their God that is 2. His election hath chosen them of his meere or only grace This latter is the cause of the former that is to say the election of God is the cause of his taking pitie and compassion on vs. The effects hereof That he heareth vs when we pray vnto him and doth in such sort renue restore vs againe as if hee had neuer abhorred vs to wit because through Christ he is fully and perfectly reconciled or made friends with vs. Vers 7. And they of Ephraim shall be as a giant and their heart shall reioyce as through wine yea their children shall see it and be glad and their heart shall reioyce in the Lord. That which was promised of the strength of the Iewes confirmed by a double comparison BY a double comparison he doth both confirme and also make plaine that which he had sayd before of the strength which the Iewes should haue in their battailes The first is taken from the strength of the tribe of Ephraim the which among the rest of the tribes of Israel was counted most populous or full of people and in warres most strong And therefore in the Psalm 60. ver 7. it is sayd of that tribe Ephraim also shall be the head of my strength This also may appeare by the 78. Psalm ver 9. that in it selfe this tribe of Ephraim was of great force and power either to defend it selfe or to hurt his enemies albeit that God being angrie with them for their idolatries and other sinnes they had the ouerthrow in that battaile and fled before their enemies The children of Ephraim sayth the Psalmist being armed and shooting with the bowe turned back in the day of battel So strong then shall the Iewes bee in their battels against their enemies as the Ephraimites in times past were wont to be strong against their enemies The second confirmation is from the maner of their ioy and gladnes that they may be assured of the victorie For both their fathers that is those of growen yeares and their sonnes that is their young children shall in such sort reioyce for these victories as they are wont to doe which haue their heart merrie and refreshed or cheered with wine taken moderatly Psal 23. and Psal 104. ver 15. where Dauid sheweth that wine moderatly drunken maketh glad the heart of man Finally they shall reioyce in Iehouah or in the Lord both that their ioy may be vnderstood that it shall be holie and not wanton and that the Prophet may shew that in this gladnes the praise shall be giuen vnto God and not vnto themselues by the Iewes getting the victorie Vers 8. I will hisse for them and gather them for I haue redeemed them and they shall increase as they haue increased The answering of an obiection touching those that were still in Babylon their fewnes THis is the answering of an obiection least because of the rest which yet abode still in Babylon and by reason of the small number of theÌ„ they should distrust of the former promises of God First therefore he answereth vnto that their debating concerning those that were absent that it shall come to passe that these also together with themselues shall most easâ—â— and quickly be gathered and come together The which came to passe in that their second and third comming out of Persia and Babylon the which was taken in hand by Esdras and Nehemias Psal 126. Secondly he answereth vnto the obiection of their fewnes The children of Israel shall be increased as at the first For that promise of God made vnto Abraham Gen. 13. ver 16. I will multiplie thy seede as the dust of the earth c. shall also bee of force in these No one nation of the world so great in number as the Iewes at this day The which promise doubtles appeareth euen at this day yet now in the Iewes albeit miserably dispersed or scattered For there is not any one nation yet at this day in the world so great in number as that is if the dispersed Iewes might be all gathered together into one place Vers 9. And I wil sowe them among the people and they shal remember me in farre countries and they shall liue with their children and turne againe An amplification and confirmation of the former promise of God AN amplification of the promise of God immediatly going before touching the multiplying or increasing of the nation of the Iewes and a confirmation of the same by a most excellent and manifest effect thereof to wit the Iewes shall be so many in number that they shal be scattered among other nations as pearles and sowed among them for the spreading abrode of the knowledge of the true God Wherfore there is promised an exceeding multiplying or
him through which his goodnesse he promiseth that the Christ and Messias looked for shall come and that shortly which Christ shall restore renue and purge the whole state of his Church Whereby the mercie and trueth of GOD appeareth toward his Church For as Paul speaketh 2. Tim. cap. 2. ver 13. If we beleeue not yet he abideth faithfull he cannot denie himselfe This part continueth vnto the 6. verse The second part the better to shew this selfe same infinite or endles mercie of God 2. The long patience of God toward them describeth or setteth forth his long patience and sufferance in bearing with the rebelliousnes of this people mouing and stirring thē vnto repentance A promise of the Messias to come containing the historie of things to come and a cōmendation of the sayd Messias This first verse is a repeated promise and therefore most assured and certaine of the comming of the Messias being euen now present and hard at hand wherein is contained both the historie of things to come and also a diligent commendation of the Messias himselfe The historie for that there is shewed whom the Lord would send next before the comming of his Messias to wit Iohn the Baptist and that indeed was done both that the comming of so great a Prince might bee the better noted and marked and also that he might be the more honorably receiued The commendation of the Messias is in that the Prophet calleth him both looked for and also the Messias and the Lord and the Angel of the couenant and sheweth that he shal haue the highest and chiefest authoritie to restore the Temple and worship of God Vers 2. But who may abide the day of his comming and who shal endure when he appeareth for he is like a purging fire and like fullers sope An amplification of the ministerie of the Messias HE amplifieth the ministerie or office of the Messias to come by the hardnes of the worke the which he shall performe And this hardnes of the worke shall arise hereupon namely of the most corrupt maners of all sorts of men at that time whom he commeth to amend and to denounce or shewe the iudgements of God And therefore he shall be to be feared For as it is Matth. 3. ver 12. He shall come with his fanne in his hand and will make cleane his floore gather his wheate into his garner but will burne vp the chaffe with vnquenchable fire Vers 3. And he shall sit downe to trie and fine the siluer he shall euen fine the sonnes of Leui and purifie them as gold and siluer that they may bring offrings vnto the Lord in righteousnes A seuerall setting downe the parts of the office of the Messias HE seuerally setteth downe the parts and benefites of the office of the Messias First that he shall purge both the Leuites themselues from their sins and the worship of God from the blemishes that were added vnto it and restore it vnto the former beautie and brightnes and that with authoritie aboue the other Prophets So Mark 1. ver 22. it is reported of him that they were astonied at his doctrine for he taught them as one that had authoritie and not as the Scribes And Ioh. 2. ver 15. Iohn beareth record of him that he was more excellent then he And Matth. 21. ver 12. it is sayd of Christ that he went into the Temple of God and cast out all them that solde and bought in the Temple and ouerthrew the tables of the mony changers and the seates of them that sold doues Vers 4. Then shall the offrings of Iudah and Ierusalem bee acceptable vnto the Lord as in old time and in the yeares afore An amplification of the former benefit HE amplifieth this benefit by a singular effect thereof that is by another benefit which shall followe thereof namely that then the sacrifices and offrings of the whole people shall be as acceptable and sweet as they were at any time before Vers 5. And I will come neere vnto you to iudgement and I will bee a swift witnes against the Soothsayers and against the adulterers and against false swearers and against those that wrongfully keepe backe the hirelings wages and vexe the widowe and the fatherles and oppresse the stranger and feare not me saith the Lord of hosts The second part of the office of Christ THe second part of the ministerie or office of Christ appertaineth to the reprouing and condemning of the euill maners of men and all vices although here bee made a reckoning vp but of a few onely for example sake And he teacheth that the Messias will doe this in a fewe yeares For Christ executed that his office in the middest of a weeke of yeares onely that is in three yeares and an halfe Dan. 9. Further the Prophet sheweth that the Messias when as he shal correct the wicked maners and vices of men shall do the same by the force and power of heauenly doctrine the which he shall teach and the testimonie or witnesse of the conscience of those whom he shall reproue rather condemning them then by any reall vengeance or punishment or penaltie of monie which he should lay vpon them So it appeareth Iohn 9. Vers 6. For I am the Lord I change not and ye sonnes of Iaacob are not consumed The second part of this sermon commending the mercy of God toward the Iewes THe second part of this Sermon wherein Malachias commendeth the great mercie of God toward the Iewes by his long sufferance and patience for as much as they long sithence had deserued vtter destruction for their sinnes and yet God saued preserued them And of this his benefite toward them God teacheth that there was but one only cause to wit his trueth and faithfulnes in his promises Vers 7. From the dayes of your fathers ye are gone away from mine ordinances and haue not kept them returne vnto me and I will returne vnto you sayth the Lord of hostes but ye sayd Wherein shall we returne God commendeth his owne mercie condemneth the rebelliousnes of the Iewes BY the matching by the way of contraries of the long and continuall stubbornnes and disobediēce of this people with his good will euen now prepared and offered vnto them God commendeth both his mercie and also increaseth the rebelliousnes of the Iewes whose peeuishnes also he liuely painteth forth by their impudent or shameles chummering and muttering againe Vers 8. Will a man spoyle his * Or God gods yet haue ye spoyled me but ye say Wherein haue we spoyled thee In tithes and offrings God proueth the wickednes of the Iewes to be vnexcusable GOd pleading with the Iewes as it were with equall law proueth their wickednes and lewdnes to be vnexcusable because that they did sacrilegiously or theeuishly retaine and keepe backe vnto themselues through notorious couetousnes and despising of the maiestie of God the very
with the vices and idolatrie of infidels made marriages with them the which by the law of God were forbidden For among other dealings the which it was vnlawfull for them to haue with these nations God sayth vnto them Deut. 7. ver 3. Neither shalt thou make marriages with them neither giue thy daughter vnto his sonne nor take his daughter vnto thy sonne This place therefore fully agreeth and iumpeth with that of Nehe. cap. 13. and of Esd cap. 10. Whereby appeareth at what time this Prophet liued and prophesied Vers 12. The Lord will cut off the man that doth this both the master and the seruant out of the Tabernacle of Iaacob and him that offereth an offring vnto the Lord of hostes Al sorts of men guiltie of this defilement HEre he sheweth that all sorts of men namely Magistrates Subiects yea and moreouer the Priests themselues were guiltie of this pollution or defilement and reproueth them all and so consequently God denounceth and threatneth vtter destruction against them all without any regard of their persons or dignitie See Esdr cap. 10. as I haue sayd and Nehem. cap. 13. Vers 13. And this haue ye done againe and couered the altar of the Lord with teares with weeping and with mourning because the offring is no more regarded neither receiued acceptablie at your hands Their continuance in this sin HE increaseth their disobedience for that they continued in this wickednesse when as notwithstanding they themselues had now twise openly in the Temple acknowledged this their lewdnes and sinne and confessed that themselues and their sacrifices were not accepted or regard of God The first acknowledgement of this sinne is extant or to be seene Esdr cap. 10. The second Nehem. cap. 10. ver 30. where among other poynts of the couenant that they sealed vnto this was one That they would not giue their daughters to the people of the land neither take their daughters for their sonnes And cap. 13. ver 25. where Nehemias taketh an oth of them for the performance hereof Out of this place appeareth as I haue sayd at what time this Prophet prophesied to wit in the last age of Nehemias Vers 14. Yet ye say Wherein Because the Lord hath been witnes between thee the wife of thy youth against whom thou hast transgressed yet is she thy companion and the wife of thy couenant 3. Their Polygamie or hauing more wiues thē one at one time WIth a gentle transition or passing from one kinde of marriage forbidden he falleth into another namely into Polygamie or their hauing of more wiues then one at one time the which third crime of theirs God reproueth in this people But against this accusation this people answered againe pretending or alleaging the example of Iaacob of Dauid and of others who had many wiues at one time But al these examples doth God confute or ouerthrow by the first institution or ordaining of marriage Further he sheweth the treacherie and crueltie of these men hauing many wiues against their sayd wiues the which was not in Iaacob and Dauid and by which their crueltie euen against their wiues they proue that nothing can make them more courteous and gentle Their treacherie God improueth for that these doe violate or breake that same holie couenant and band of marriage and the which he himselfe had ordained at the first their crueltie for that forgetting their now accustomed and first tender loue with their first wife they tooke a new wife ouer and aboue the which is a very great vnkind and vnnaturall part Vers 15. And did not he make one yet had he abundance of Spirit and wherefore one because he sought a godly seede Therefore keepe your selues in your spirit and let none trespasse against the wife of his youth The true nature of mariage WIth a necessarie interpretation he maketh plaine the true nature of marriage by the true end thereof the which he describeth or setteth forth by the first ordaining therof which was made by God For God the first author of marriage being most wise and most mightie ioyned one only vnto one and not many that by this meanes both a lawfull issue and such as is acceptable vnto GOD might be sought for by men In the which institution or ordinance the Prophet teacheth that wee ought to tarrie and continue See Paul 1. Cor 7. ver 2. and 7. who runneth vnto the first institution of marriage to shewe the nature and force thereof Vers 16. If thou hatest her put her away sayth the Lord God of Israel yet he couereth the iniurie vnder his garment saith the Lord of hostes therefore keepe your selues in your spirit and transgresse not The answering of an obiection the which was but a toleratiō for that time and people for the hardnes of their hearts as Christ expoundeth it Mat. 19 THe answering of an obiection by the which al refuge and helpe of excuse is taken away from them and their fault is increased both for that there was a remedie giuen vnto them against the griefes and wearines of the former marriage namely Diuorcemēt the which they refused to vse and neglected or cared not for the same Deut. 24. and also for that they nourished in the middest of their bosome this shamefulnes and multitude and number of many wiues and increased the same without any punishment for it nay tolerated or bare with the same with the manifest contempt or despising of true and lawfull marriage Vers 17. Ye haue wearied the Lord with your words yet ye say Wherin haue we wearied him When ye say Euery one that doth euill is good in the sight of the Lord and he deliteth in them Or where is the God of iudgement 4. Their malapertnes or saucines against God himselfe THe fourth crime to wit a general and prophane or heathenish vngodlines and malapertnes of these men against God wherevnto they fell at the last by little and little from and by the accustoming themselues vnto the former vices And this their wickednes is described or set foorth to bee so great as there cannot be greater For with manifest or open scoffes and reprochfull taunting wordes and speeches very prophane or heathen like and lewd they did spoyle and robbe God both of his holines and also of his iustice and truth the which is more then heathenish and most notorious and vile wickednes and vngodlines CAP. 3. Vers 1. Behold I will send my messenger and he shall prepare the way before me and the Lord whom ye seeke shall speedilie come to his Temple euen the messenger of the couenant whom ye desire behold he shall come sayth the Lord of hostes Two parts of this chapter THis whole chapter containeth but one only Sermon the which hath two parts The first part opposeth or setteth and matcheth the infinite goodnes of God 1. Setteth the goodnes of God against the wickednes of the Iewes against the former vices and sinnes against