the Chaldeans vnto the setting forth giuing of the law of God vnto the people of Israel by Moses in the desert of Sinai This age comprehendeth 430. yeares as the holy Scripture it selfe doth declare Exod. 12. ver 41. Galat. 3. ver 17. This third age had these sixe Prophets well knowne Abraham Isaac Iacob who also is called Israel Ioseph Moses and Aaron as appeareth in Genesis the epistle vnto the Hebrews 11. cap. and infinite other places For whither in the meane season whilst the children of Israel liued vnder the Pharaos in Egypt after the death of Ioseph and before the birth or the wing of Moses there were any other Prophets of God of the Israelites abâ—ding in Egypt the holy Scripture doth no where plainly make any mention And therefore neither wil I affirme the â—ame Further whereas some will haue certaine propheticall writings of Abâ—â—ham the Patriarch to be extant they are childâ—shly â—â—ceiued foolishly setting one of the Rabbines called Abraham in steade of Abraham the Patriarch The 4. age from the Lawe to the buâ—lding of the temple by Salomon 480 yeres had many prophets as The fourth age of the worlde is to be reckoned of vs from the giuing of the Law in Mount Sinai vntill the building of the Temple of God at Ierusalem by Salomon the which falleth into the fourth yeare of Salomon his reigne This age conteineth 480. yeares as appeareth 1. Thing 6. cap ver 1. And in the 480. yeare after the children of Israel came out of the land of Egypt and in the 4. yeare of the reigne of Salomon ouer Israel in the moneth Zif which is the second moneth he built the house of the Lord. This age had store of many godly Prophets Josua Oâ—bora the Prophet 1. Sam. 2. ver 29. Samuel Daviâ— Nathan Gad. as these by the word of God well knowne vnto vs Iosua which succeeded Moses Deborah and a long time after that â—ame man of God seâ—t vnto Eli 1. Sam. 2. ver 27. Samuel David Nathan Gad. But whether those also were Prophets which wrote the books of the warres Num. 21. ver 14. and the booke of Iasher Ios cap. 10. ver 13. Also the bookes of Chronicles of the kingdome of Iuda and Israel whereof mention is often made in the bookes of the Kings is not set downe in the holy Scripture But that Dauid and Nathan and Gad were Prophets of God appeareth 2. Sam. 12. 1. Chron. 29. ver 29. and cap. 21. Besides these if there were any other Prophets in that age their names are not rehearsed For that which is written of Othoniel the Iudge in the third of the Iudges vers 10. and of other Iudges also that the Spirite of God fell vpon them when as they were called of God extraordinarily vnto that office this in my iudgement is not to be vnderstoode of the Spirits of prophesie as if then they became Prophets that is foretellers of things to come such as was Isaias Ieremias and others but it is to be vnderstoode of the spirite of fortitude or strength whereby they might be able boldly and without feare to resist and withstand the enemies of the Church were they neuer so much to be feared Neither are there any prophesies extant of those Iudges who after Iosua gouerned Israel as politique Magistrates in many ages neither are there any of them reckoned at any time among the Prophets but among the Magistrates of Israel Therefore that which is Hebr. cap. 11. ver 32. And what shall I more say For the time would be too short for me to test of Gedeon of Barac of Sampson of Iephthe and Dauid and Samuel and the Prophets doth not prooue those Iudges to be numbred among the Prophets but onely among godly men which by faith serued God For Paul Act. 13. ver 20. calleth them onely Kritas that is Iudges whereas he calleth Samuel who was himselfe a iudge in Israel a prophet also And albeit God Deu. 18.15 promised the Israelites that is his Church that it should come to passe that out of it he would raise vp Prophets euen after that Moses was deade yet was not this rancke and course of Prophets succeeding one an other continuall but oftentimes broken off as I haue said And in deede all the whole time in a manner of the Iudges it seemeth that there were none Few prophets in the time of the Judges or else very few Prophets of God in the Church Therefore 1. Sam. 3. ver 1. vision and prophesie is said to haue bin very rare and fayling in Israel that is in the Church and people of God But after Samuel it began to be both more common and also more knowne Therefore in his time there were many Prophets as appeareth 1. Sam. cap. 9. and 10. whose names notwithstanding the holy Scripture doth not set downe The 5. age froÌ„ the temple vnto the carrying away of the ten tribes by Salmanazar 294 yeares among many other had these prophets Proofe for this former spputation of time The fifth age of the world is from the Temple of God builded at Ierusalem by Salomon King of Iudah vnto the leading and carrying away of the tenne tribes of the kingdome of Israel by Salmanazar King of the Assyrians into Assyria and Mesopotamia that which fell into the eight yeare or there about oâ— die reigne of Ezechias king of Iudah like as the besieging oâ— Samaria by the same Salmanazar happened about the sixth yeare of the reigne of the said Ezechias 2. King cap. 17. ver 6. In thâ— ninth yeare of Hoshea the king of Asshur tooke Samaria and carruâ— Israel away into Asshur And cap. 18. ver 9 10. And in thâ— fourth yeare of king Hezekiah which was the seuenth yeare of Hâ—â—shea sonne of Elah king of Israel Shalmanesar king of Asshur camâ— vp against Samaria and besieged it And after three yeares they toâ—â— it euen in the sixth yeare of Hezekiah that is the ninth yeare of Hesheaking of Israel was Samaria taken This age hath two hundred ninetie foure yeares to wit thirtie sixe of those fourtie yeares in which king Salomon reigned after he had built the Temple of God and two hundred fiftie eight yeares after the setting vp oâ— the kingdome in Israel by Ieroboam the sonne of Nabat that is among the tenne tribes the which fell a way from the kingdome of Iudah by and by after the death or Salomon For so manâ— yeares namely two hundred fiftie eight continued the same kingdome of Israel rent from the kingdome of Iudah Nowe thâ— age had Prophets almost innumerable For there was neuer any age vnder the whole olde Testament more full of them 〈◊〉 more garnished with the gifts of God and prophesies that aâ— well the Iewes as the Israelites might be made inexcusable 〈◊〉 without excuse for the despising of God and his worde Wherefore both of them for this cause afterwarde were very sharpelâ— and iustly punished by God as appeareth 2. King chap.
any other creature shal be able to separate vs from the loue of God which is in Christ Iesus our Lord. Rom. 8. cap. ver 38 39. Compare this prayer of Ionas with these Psalmes 142.136.69 and 40. Vers 4. For thou hadst cast me into the bottome in the middes of the sea and the flouds compassed me about all thy surges and all thy waues passed ouer me THe figure CoÌ„moratio or staying in recitall of particulars The figure CoÌ„moratio For Ionas doth shew by parts what things came into his mind when he praied 1. The danger wherein Ionas was The first part therefore telleth the greatnes of the danger wherein the Prophet was The second the benefite of God in his deliuerance ver 7. in part and ver 8. The third containeth his thanksgiuing ver 9. and 10. The greatnes of the daunger was to be declared that the goodnes of God and also his power in deliuering of Ionas might more euidently or clearely appeare vnto vs. For the greatnes of a disease causeth the benefite of health and healing to appeare the greater And the benefits of God are not lightly or sleightly to be set forth of vs but earnestly and with the consideration of the circumstances the which may lift vs or others vp vnto God The greatnes of the danger described by three words coÌ„taining so many amplifications of the same and confirme or strengthen our faith Here therefore the greatnes of the danger is described by the circumstance of the place but after this manner that the same beeing expressed by three wordes hath so many amplifications of thâ— daunger Ionas was cast into the sea But he sheweth that thâ— part of the sea whereinto he was throwne was most deepe anâ— therefore most daungerous so that according vnto the iudgement of man there was no hope left vnto him of his deliuerancâ— For he calleth it the bottome of the sea that is to say 1. The bottome of the sea a whilâ— poole couered with waters and an huge gulfe in respect of otheâ— parts of the sea For there are some places in the sea not so vâ—â—deepe and therefore not so daungerous Nowe that this partâ—â— the sea whereinto Ionas was throwne was such a one that is 〈◊〉 such a depth appeareth euen by this if there were nothing elâ—â— that in it the same mightie whale which tooke in and swalloâ—ed vp Ionas could swimme Secondly he calleth it the heart of 〈◊〉 of the waters 2. The heart of the waters as if it were the midst of the sea and the matrice anâ— boyling vp of the waters themselues where the flouds that is 〈◊〉 waters are more plentifull then in the other parts of the sameâ—â—â—â— For in this place I doe take the word floud for waters to wit 〈◊〉 speciall being put for the generall or else because that out of thâ—â— gulfe of the sea which of Plato is called Tartarus that is heâ—â— the waters doe flowe into the passages of the earth as it is Eccleâ—â— 1. ver 7. All the riuers goe into the sea yet the sea is not full for 〈◊〉 riuers goe into the place whence they returne and goe But those wâ—ters of the sea as it were by fining and straining doe becomâ— sweete by running along the veines and passages of the eartâ— Further 3. All the surges and waues thirdly he saith all thy surges and waues of waters were 〈◊〉 the same place of the sea that we should vnderstand that Ionaâ— was cast not onely into the deepest sea but also into the whirlepoolish and wrastling sea with it selfe the waues in that place violently foming and beating one against an other and therefore consequently it was most dangerous After this manner Dauid also describeth his great troubles Psal 42. ver 7. saying One deepe calleth another deepe by the noise of thy water-spouts all thy waues and thy flouds are gone ouer me Ionas cast into the sea by the Marriners saith that this was done by God and in what sense Moreouer it is to be noted that albeit he were cast into the sea by the Marriners yet he saith that he was cast in by God because it was done God so commanding Of which thing it selfe appeareth in howe great anguish and trouble of minde Ionas then was who did not onely sustaine those same terrours or feare of death in so filthie a place and such as he could not tuggle out of laide before him but did moreouer see and feele them as most assured testimonies or witnesses of the wrath of God against him It appeareth also how great the faith and repentance or turning from sinne vnto God of the same Ionas was who al this notwithstanding doth flee vnto God him selfe as his father Vers 5. Then I said I am cast away out of thy sight yet will I looke againe towards thine holy Temple The second amplification of Ionas his danger THe second amplification of the danger wherein Ionas was by the adiuncts that is by his thoughts and most hard wrastlings the which Ionas then felt in his minde And these did let him that he could not without great difficultie or hardnes assure him selfe to hope for helpe from God Nowe this cogitation or thought was in a manner greater and more bitter then the daunger it selfe because that he did thinke with him selfe that he was banished from the presence of God as if that now there were no way open for him vnto God when as he was euidently punished by God him selfe and the same most apparantly angrie with him for his most grieous offence committed against God himselfe For so doth the flesh iudge of the will of God towards it by the feeling of externall or outward things True faith in Ionas withstandeth his dangerous tentation This feeling therefore did no doubt enstrange him from God But yet faith and the same a true faith withstoode this most dangerous cogitation or thought For faith wrastled and stroue against this cogitation sustaining or vpholding it selfe vpon the couenant of God the promises vnto the seede of Abraham and the Sacraments and signes of those promises as the Tempie For Ionas did hope that it would come to passe that neuerthelesse at the handes of the same God before beeing angrie with him he should nowe obtaine mercie and be deliuered nay that he should be brought againe vnto the holy Temple in the which God was worshipped and should yet againe be reckoned to be in the Church and in the number of the sonnes of God Therefore I doe take the Hebre we particle Ac by the way of contrarietie vnto thaâ— which he said in the former part of this verse for but as namely expressing a sentence contrarie vnto the former Hereby appeareth that same wrastling of faith with diffidencie or distrust also the fight of Satan enstranging vs from God by the feeling 〈◊〉 our sinnes with the spirit of God calling vs backe againe vnâ—â—â— God by the feeling of his vneuitable
grace and fauour toward his wherein faith in God his elect or chosen ouercommeth 〈◊〉 the ende as in Ionas it did ouercome Such a like thing may 〈◊〉 obserued in the Psalmes 73. and 116. ver 4 10 11. The Temple taken for all other sacraments by the figure Synecdoche which is when as the whole is put for the part or contrariwise the part for the wholt Moreouer whereas by the figure Synecdoche Ionas makeâ— mention of the Temple of Ierusalem aboue all other Sacramenâ— of that time vnto the which he hopeth that he shall yet goe againe this appertaineth hereunto that he may shew that he dâ— earnestly set before him selfe the Sacraments and signes of Goâ— his couenant with Israel and called them as it were to helpe him against that importunate or vnreasonable and strong assaultâ—â— distrust so that by this place if there were no more they may bâ— vnderstoode to be vngodly and wicked persons the which dâ—â— despise and reiect or refuse of contempt the Sacraments appoinâ—ted by God for the confirmation or strengthening of our faith Vers 6. The waters compassed me about vnto the soule the depâ—â— closed me round about and the weedes were wrapt about maâ— heade The third amplification of the danger THe third amplification of the daunger by the manner 〈◊〉 plight that Ionas was in whereby appeareth no hope of escaping and deliuerance that the power and goodnes of Goâ— may be acknowledged to be the greater who notwithstanding deliuered Ionas out of that daunger 1. He is compassed with waues on euery side And here he briefely reheatseth three things namely that he was on euery side compasseâ— round about with the waues so that he could not swimme oâ—â— Secondly that he was so ouerwhelmed in the deep that he could not come vp againe Thirdly 2. He is in the depth that his very head was compassed with the ooze and other weedes of the sea the which doe hold and drowne the swimmers be they neuer so strong otherwise 3. The sea weeds compasse about his heade Whereof it is manifest that Ionas when be was cast out of the shippe and before that he was swallowed vp of the whale did in such sort fall into the sea that he was tumbled and drenched into the very bottome of the sea and there did see him selfe on euery side ouerwhelmed and couered with waters and to be wrapped and carried away with most horrible and dangerous whirle-pooles Vers 7. I went downe to the bottome of the mountaines the earth with her barres was about me for euer yet hast thou brought vp my life from the pit O Lord my God The 4. amplification by the description of the sea and her shoares in the which Ionas was THe fourth amplification by the description of the sea it selfe wherein Ionas was and of the shoares thereof by the which is shewed that this place could not be escaped out of by any mortâ—ll man For Ionas was grabling in the very feete of the mountaines compassing in that sea and in the vtmost parts and barres or bolts of the earth the which in that part of the sea no man can breake or ouercome by strength that from thence hee may swimme out of the waters vnto the shoare He doth therefore liuely set foorth the situation of the sea of Ioppe into the which Ionas was cast and teacheth that the same was compassed about on euery side with cliffes and high rockes such as is the situation of the Syrian sea The Poets fein that this Andâ—om da for her pride was chained to a recke of the sea neere vnto Ioâ—pa to be devoured by a sea monstâ—r or whale from whome she was deliuered by Perseus who afterwards maried her especially at the citie Ioppa This may easily be gathered out of the prophane or Heethen writers where they write of Perseus and Andromeda Plinius lib. 5. Natur. Hist cap. 13. Ioppe saith he a citie of the Phoenicians was before the ouerflowing of the worlde with the floud and is seated vpon an hill hauing a great rocke before it And cap. 31. he faith out of Mutianus That the sea is there 50. cubits deepe Strabo lib. 16. speaking of Ioppa and of the situation of that place writeth That it is a very high place so that they say that from thence may be seene Ierusalem the chiefe citie of the Iewes Therefore I thus take these words The roots of the sea or the bottome of the sea the barres or bolts of the earth for the mountains themselues the which doe shut in that shoare and doe there beate backe the sea which mountains Ionas calleth the barres of the earth or the rayles seâ— by God himself against the sea that it passe no further after which like sort God speaketh vnto Iob cap. 38. ver 4. 10. Where wast thou when I laid the foundations of the earth When I stablished mâ— commandement vpon the sea and set barres and doores and said Hitherto shalt thou come but no farther and here shall it stay thy proudâ— waues These so high and craggie rocks at that place especially no mortall man is able to clime vp and by them to saue them selues from shipwrack because both of the roughnes also the height of those hills and rocks And this much hath Ionas spoken of the greatnes of his daunger wherein consisteth the first part of thiâ— praier 2. The benefit of God in deliuering Jonas consisting of two points The second part followeth where Ionas his deliuerance madâ— by God notwithstanding this daunger is described Yet saitâ— Ionas hast thou made my life to come vp from the graue c. Anâ— hereby the glorie of God in helping those that are his appeareâ— to be the greater that is his bounteousnes and power by how much the daunger is greater and certaine This part of the versâ— containeth two things 1. The summe of his deliuerance For God by his wonderfull power to wiâ—â— breaking and remoouing all the former lets which he hath recited made him lying in the very bottome and depth of the sea 〈◊〉 it were in a graue where he was now oppressed or kept vnder 〈◊〉 arise and come vp and that aliue It hath therefore an emphasis 〈◊〉 force when he saith Thou hast made me to come vp that it may bâ— set against the words of the 4. ver Thou hadst cast me into the bâ—tome into the heart of the sea There is also a notable antithesis 〈◊〉 contrarietie betweene life and the pit or corruption and that nâ—â— euery corruption but an vtter corruption the which is death Sâ— theÌ„ God brought forth Ionas aliue out of the very iawes of death or out of the castle of hell The which thing is a shape figure aâ—â— confirmation of the resurrection or rising againe of the deadâ— For albeit Ionas lying in that place and bellie of the fish haâ— not yet giuen vp the ghost yet it came to passe beyond the natuâ—â— of
2. To sinfull kingdomes yet God is more mightie then they and therefore he wil vtterly destroy them And so doth God threaten Isai 60. ver 12. The kingdome that will not serue me shall perish saith the Lord. But there is an exception added concerning the kingdome of Iudah peculiarly The exception touching the kingdome of Iudah not to the end the bridle should be let loose vnto that kingdome and people for to sinne for God hath most sharply punished the sinnes of this kingdome also but to shewe the singular and especiall fauour of God toward that kingdome aboue the rest because of the couenaÌ„t and the Messias promised vnto the same The which benefite of God other people at that time wanted and were without accordingâ—y as it is in the Psal 147. ver 20. He hath not dealt so with euerie nation neither haue they knowne his iudgements Vers 9. For loe I will commaund and I will sift the house of Israel among all nations like as corne is sifted in a sieue yet shall not the least stone fall vpon the earth The last conclusion THe last conclusion in the which the same threatnings against the Israelites are both confirmed and also more plainly layd open and declared They are confirmed in as much as they are so often and so earnestly repeated and rehearsed They are laid down more plainly because the manner is shewed after which God will destroy and ouerthrow them What the figure Metaphora is see Amos cap. 4. Ver. 12. And here vnder the Metaphor of a winower or sifter of corne is threatned vnto euery particular Israelite and not onely vnto the bodie it selfe of the people this most sharpe and grieuous punishment For God will in such sort comprise al and singular the Israelites within this vanne or sieue of affliction or punishment that not one of them although he bee neuer so small or little shall escape and shall be free voyd or dye without this tossing and shaking to and fro and vp and downe For hereunto appertaineth the similitude of a little stone the which albeit he be small and neuer so little yet shall he not then fall vnto the earth without shaking that is to say but that he shall be shaken but that he shall be tossed and shogged to and fro with others in that same vanne or sieue Iohn the Baptist like as the Prophet Amos in this place hath also vsed the similitude of a vaÌ„ne or sieue Mat. 3. ver 12. speaking of Christ his iudgement in these words Which hath his vanne in his hand and will make cleane his floore and gather his wheat into his garner but will burne vp the chaffe with vnquenchable fire But here the manner how God will doe this The manner how God will deale with the Israelites is declared For all nations are sayd shall be stirred vp against the Israelites and their kingdome least that either the power or the populousnes of that realme or kingdome might seeme to be able to place them in safetie against God Vers 10. But all the sinners of my people shall die by the sword which say The euill shall not come nor hasten for vs. An other explanation AN other explanation or making more plaine of the matter where the kind of punishmeÌ„t is more specially declared wherewithall the Israelites are to bee destroyed to wit they shall perish with slaughter and with the sword that is by a most cruell death and full of terror and feare And there is added in this place also an explication or laying open of the matter more plainly of the most impudent or shameles lewdnes of these men to the end that their so grieuous punishment may seeme to be the more iust What manner of sinners the Israeliâ—es wâ—â—e For they were not only wicked and sinners in such sort as all men generally and naturally are but notoriously vnfaithfull and scoffers at God his word as namely being such who openly scorned the threatning of God and the oracles or prophesies of his Prophets and denied that these so great calamities or punishments should either come at them at al or els that they should come so soone and speedilie to wit mocking God carelesly as if they had made a couenant with death it selfe Against such kind of scorners speaketh God by his Prophet Isai cap. 28 ver 15. which say We haue made a couenant with death and with hell are we at agreement though a scourge runne ouer and passe through it shall not come at vs for wee haue made falsehood our refuge and vnder vanitie are we hid But reade what followeth in that place touching their punishment And thus farre hath Amos threatned punishments vnto the Israelites Vers 11. In that day will I raise vp the tabernacle of Dauid that is fallen downe and close vp the breaches thereof and I will raise vp his ruines and I will build it as in the dayes of old The last part of this prophesie THere followeth the last part of this booke or prophesie wherein are contained comforts the same very great and eternall founded and in the end fulfilled in the Messias promised vnto the whole familie and house of Israel or Iacob For he is the cause and the foundation of all the promises of God towards his elect or chosen as Paul 2. Cor. cap 1. vers 20. speaketh That in him namely Christ all the promises of God are yea and are in him Amen vnto the glorie of God through vs. And these selfe same promises â—re euery where to be found in the other Prophets also because that one and the same Christ alone was the end of the Lawe and the Prophets vnto whon they all do send vs backe Iames also maketh mention of this prophesie Act. 15. ver 16.17 in these words After this I will returne and will build againe the tabernacle of Dauid Iâ—â—es tâ—e A◠〈◊〉 â—â—â—â—eâ—h 〈…〉 prâ—phesâ—◠〈…〉 aâ—pertaine vnto the calling of the Gentiles which is fallen downe and the ruines thereof will I build agâ—ine and will set it vp that the residue of men might seeke after the Lord and all the Gentiles vpon whom my name is called sayth the Lord which doth all these things And this prophesie doth he teach to appertaine vnto the kingdome of Christ spread abroad by the preaching of the Gospell and vnto the calling and conuersion of the Gentiles vnto the true GOD like as the true fulfilling of the same was both at that time and also is now at this day But Amos doth in such sort deliuer this comfort and promise that first he promiseth the restoring of the kingdome of God by the Messias and secondly sheweth the fruite and profite which shal ensue of this kingdome Two parts of this verse This verse then hath two things to be obserued and noted First a description of the restoring of the Church it selfe or kingdome of God promised here figuratiuely 1. A
certaine earnest sensie of euerlasting death appointed for them that they should also bee depriued and voide of all comfort and ioy and of all mirth and gladnes And in this place the Prophet hath comprized all kinde of publike and priuate comfort For the same is taken either of publike meetings feasts and ioyes or of religious assemblies as when the worship of God is celebrated or exercised But God taketh away and denieth both these kindes vnto them the first or ioy in politicke matters vnder this word mirth or gladnes the other that is ioy or comfor in religious matters vnder the other wordes by the which for the most part those holy reioycings are signified in the Scriptures as is solemne feast dayes namely such as falleth out yearely also the feasts of the new moone the Sabboths and lastly such other feast dayes as fall out in the yeare and are commanded by God Vers 12. And I will destroy her vines and her figge trees whereof she hath sayd These are my rewardes that my louers haue giuen me and I will make them as a forrest and the wilde beasts shall eate them THe fifth kinde of affliction Exceeding great wastenes of the whole land 5. The laying wast of their whole land For God shall denie vnto them not onely the increase and fruits of the fields trees and plants but shall moreouer destroy the trees themselues and shall damme and stoppe vp the fountaines and springs of all good giftes and benefites For God shall destroy and pull vp by the rootes their vines and wilde figge trees and other trees growing in their land of their owne accorde to wit for a perpetuall testimony or witnesse of his wrath against them Finally he shall lay waste and bring into a wildernesse the fieldes them selues yea and also their whole countrey so that afterwards it cannot be tilled by men but shal be eaten vp and inhabited by wilde beasts So sharpe doubtles and heauy but yet iust are the iudgements of God against our sinnes and Idolatries that we should all of vs betimes thinke vpon them feele them and auoid them or otherwise continuing in our wickednes be oppressed with those punishments and perish with the world as Paul telleth the Corinthians epist 1. cap. 11. vers 32. whome hee willeth to iudge themselues that they be not iudged Forwe saith he when we are iudged or chastened of the Lord that we should not be condemned with the world for these punishments doth the world and wicked men feele euen now at this day and that dayly Vers 13. And I will visite vpon her the dayes of Baalim wherein she burnt incense vnto them and shee decked her selfe with her earings and her iewels she followed her louers and forgat me sayth the Lord. The conclusion of the former punishment THe conclusion of the former punishment declaring the cause of the same God then will in such sort be auenged of the contēpt or despising of his name and worship and will punish those prophane and heathenish Idolatries of this people The dayes of Baalim The Israelites serued Idols aboue 200. yeres are that same whole time wherein the kingdome of Israel serued Idols And this time was very long and far aboue more then two hundreth yeares continually did this wickednes reigne in that people And as this time was long so also was the Idolatrie of these men very strange and outragious the which thing the similitudes following doe declare and shew to wit That this people did decke vp themselues with earings and iewels when as they worshipped their Baalims that is to say willingly spared for no furniture no cost no braue apparell and attiring in the doing seruice and worship vnto these Idols so bedlam madde are men forsooth that are Idolaters in the garnishing and honouring of their gods the which are nothing but the idle inuentions of their owne brains But we on the contrary part are too couetous and pinching in the doing of cost for the name and honour of the true God The which course euen at this day to our great griefe of minde we doe see to be taken of the Popish Idolators But let them not be deceiued For God doth not alwayes tarrie and wayte for the repentance of euery one so long space of time as he did for these Israelites Let them therefore forthwith and by and by repent And let vs in like manner depart from our sinnes and wickednes Finally sayth the Lord This nation hath forgotten me The which was a notorious and wōderful ingratitude or vnthankfulnes and infidelitie to worship Idols and to forget the true God by whome they aboue all other people of the world by a peculiar and especial couenant were in Abraham adopted or chosen for his people proper inheritance Therefore they were vnexcusable and most worthily punished by God with so grieuous punishments Vers 14. Therefore behold I will allure her and bring her into the wildernes and speake friendly vnto her A comfort for the smal number of the godly A Comfort wherewith God lifteth vp the remnant of this people the which haue continued in the feare of God and willeth them to hope well in the middest of most sorrowfull afflictions or troubles how desper at soeuer in the iudgment of men things may seeme to be and that there may be thought to bee no hope at all of the restoring of the church at that time But this verse contayneth foure especiall poynts to be noted 1. The orderly hanging together of this sentence noted in the word laken First the orderly hanging together of this sentence the which is shewed by the hebrew word laken the which some translate for this cause others therefore but I translate it wherefore For it is not a word rendring a reason of that which God will doe after the accomplishment of the former punishments It seemeth therefore to be a note of God meditating or deuising and bethinking and as it were determining with himselfe what he will doe after that he hath represented or layd before himselfe the miserable condition and estate of this people Secondly there is to be noted 2. Who promiseth who promiseth those things the which do follow or who speaketh to wit he that is God indeed speaking the trueth and almighty I saith he lest any man might doubt of the comming to passe of the matter albeit neuer so hard in the opinion of men Thirdly what God promiseth to wit 3. What God promiseth the restoring of his church euen in the remnant and residue of this people the which was before most grieuously afflicted albeit the same be very smal The which is afterwards particularly declared but in this place there is first generally set downe after what manner God will before hand prepare the same remnant before that he wil gather out of them the same church vnto himself First of al therfore he will so inwardly moue them by his holy spirite
people which Christ as Paul witnesseth Tit. 2.14 gaue himselfe for vs that he might redeeme vs from all iniquitie and purge vs to bee a peculiar people to himselfe zealous of good workes 2. From the benefites of God towards this people The second refutation of their idolatrie is taken from the bennefites of God toward this people For this people neuer had or found any other Sauiour any other God and Defender besides this God Therefore idols ought to bee remoued and put away from whose hands neither the Israelites nor any other men are to looke for any benefite helpe or saluation neither can they obtaine it from them And thus much doth God most cleerely and plainly teach vs Deut. 32. ver 39. when he sayth Behold now for I I am he and there is no gods with me I kill and giue life I wound and I make whole neither is there any that can deliuer out of mine hand Vers 5. I did knowe thee in the wildernesse in the land of drought 3. From a particular benefite of God towards them THe third refutation or ouerthrowing of their idolatrie taken from a peculiar and especiall benefite of God toward this selfe same people whereby God most euidently shewed himselfe to be the nourisher keeper father and finallie the true God and Sauiour of this people And the benefite whereof mention is made in this place is the care the which God had ouer thē dwelling in the wildernesse by the whole space of 40. yeres For God fed thē there by so many yeares and that with meate from heauen he kept them in health safe and sound yea during all that long time and iourney he saued their garments also and their shooes whole and from wearing So Moses telleth them Deut. 8. ver 4. saying Thy rayment waxed not old vpon thee neither did thy foote swell those fortie yeares And God himselfe cap. 29. ver 5. in these words And I haue led you fortie yeares in the wildernesse your clothes are not waxed old vpon you neither is thy shooe waxed old vpon thy foote The greatnesse therfore of this benefite of God is declared by the circumstance of the place and the same two-fold For it was both a desert and also a verie hot and drie countrie And therefore when the people murmured for want of water for them and cattel to drinke God commanded Moses to strike the rocke and water gushed out for the people to drinke Exod. 17. ver 6. God nourished them notwithstanding in that same desert or wildernesse to wit of Arabia The desert of Arabia where want of all things and meates feareth all men and is seene For among all other deserts and rough vntilled and barraine places of the whole world this one wildernesse of Arabia is most terrible huge wide wanting all things needfull to liue withall So Moses describeth it Deut. 8. ver 15. when he sheweth that God was their guide there in the great and terrible wildernesse wherein were firie serpents scorpions and drought where was no water who brought forth water for them out of the rocke of flint With this agreeth Dionysius Alexander in his Description of the world and Ierome in the life of Hibarion in so much that those which trauaile that way euen at this day are constrained to carrie with them so many dayes meate as the iourney of that wildernesse is long God gaue the selfe same Iraelites drinke in a land most drie and thirstie which hath no waters and openeth no fountaines This therefore was a singular miracle and benefite of God also as who namely deliuered them so often frō death and the same most present death to wit lest they should daily perish either for thirst or for hunger as those fortie yeares had both houres and dayes in the which they remayned in that drie and thirstie wildernesse and in that barren place and voyd of all things I speake nothing of other daungers into the which the Israelites might fall nay into the which they did oftē fall whiles they remained in the wildernesse by meanes wherof they might an hundred times haue been destroyed and consumed vnles they had by a certaine especiall care of God been preserued as for example against wild beasts serpents and the Amalechites the inhabitants thereof Vers 6. As in their pastures so were they filled they were filled and their heart was exalted therefore haue they forgotten me Two parts of this verse AN amplification of the benefite of God against the which on the other side is opposed or set the ingratitude or vnthankfulnes of the Israelites 1 The benefite of God that is of all idolaters and the same more then bruitish and beastly So this verse hath two parts One which containeth that same benefite of God The other the vnthankfulnes of the people 2 The vnthankfulnes of the people As for the benefite of God the same is shewed to haue been exceeding great towards them hereby because that God at the last placed them in that same promised land as in most plentifull and rich pastures 1. The benefites where in stead of that that before they were abiding in a desert place and voyd of all things they doe now dwel in a most strong land and abounding with all things So then vnder this one word pastures is described that same so great commoditie the which the Israelites got and enioyed in that land God so guiding and leading them thither After their pastures or as in their pastures sayth the Prophet namely they now dwelt that is to say they liued in that land ioyful and happie like as they doe which possesse medowes and pastures of the which without any labour of theirs they receiue all the commodities of this life Therfore they are filled in such a countrie into the which God at the last brought them For in that land they abounded with al store of good things for it was a land flowing with milke and honey Psal 81. They were filled I say And this repetition doth not onely garnish and set out the sentence but also confirmeth or proueth the great plentifulnes of that land And thus doe these things increase and set forth the benefit of God towards the Israelites On the contrary side the lewdnes and vnthankfulnes of this people is proued by a double argument or reason 2 Their vnthākfulnes proued by 2. reasons one for that the heart and minde of these men was exalted so that they thought highly of themselues and did claime those good things vnto themselues and attribute them vnto their owne industrie or labour and diligence 1. Their heart was exalted and did not account them as receiued from the fauour and grace of God only Therefore they lifted vp their mindes as if they had them of themselues 2 They forgat God The other reason prouing their vnthankfulnes is for that they did forget God The which for the most part is wont to come to
and from this place begin the exceeding great promises and graces of God by Christ towards those that are his wherein consisteth the shutting vp or end of all the old prophesies Therefore in all the rest of this whole chapter are reckoned vp sundrie kinds of the gifts of God towards the godly And first of all those which goe first in the order of nature that the rest may bee giuen and added And to the end that we may haue God appeased with vs 1. For giuenes of sinnes the forgiuenes of our sinnes is the first in order of all God his benefites For so long as he remaineth offended with vs so long can we hope for no good thing from him albeit by nature he be neuer so bounteous For Isai 59. ver 2. he sayth vnto them Your iniquities haue separated between you and your God and your sinnes haue hid his face from you that he will not heare And Paul Rom. 5. ver 1. sheweth that there is no peace between God and our consciences vntill we haue the forgiuenes of our sinnes sealed vp by faith in our hearts that in Christ before him we be accepted for righteous Then being iustified by faith sayth he we haue peace towards God through our Lord Iesus Christ Againe ver 9 10. Much more then being now iustified by his bloud wee shall be saued from wrath through him For if when wee were enemies wee were reconciled to God by the death of his Sonne much more being reconciled we shall be saued by his life And this forgiuenes of sinnes here in this place is described by a Metaphor taken from the curing of wounds I will cure What the figure Metaphora is see Amos cap. 4 ver 12. or heale their turning away or rebellion sayth the Lord and their offences be they neuer so grieuous and hainous such as is that their turning away or rebellion whilest men forsake God and cleaue vnto Idols Further euery sinne is a disease and wound of the minde and the greater that the sinne is so much the more greatly is our mind sick also Therefore when as God of his only free grace forgiueth vs our sinnes he then doubtlesse healeth our wounds but our spirituall wounds And so Dauid speaketh saying of God Psal 147. ver 3. He healeth those that are broken in heart and bindeth vp their sores And after that God for his owne sake hath done away our sinnes 2. The loue of God towards vs. he beginneth for to loue vs to wit for that he doth in Iesus Christ his only begotten Sonne acknowledge vs to bee pure and vnblameable For his righteousnesse doth hide clothe and couer vs Ephe. 1. And this loue of God is his second benefite toward vs. For the good will and loue of God followeth the forgiuenes of our sinnes and this second benefite commeth in order vnto that former but not contrarie wise that is God first forgiueth our sinnes and then loueth vs and not first loueth vs and afterwards forgiueth our sinnes And God loueth vs of his owne accord not for any deseruing of ours or for any excellencie of our nature or for any our vertues but freelie and because he will Lastly is added the third benefite so verely God doth heape benefites vpon benefites towards those that are his 3. His anger is turned away from vs. to wit his anger is turned away from vs so that now he thinketh not to punish vs but mindeth and purposeth to doe vs good For where the anger of God is there also is punishment where God is appeased and fauourable there floweth and is felt good will and euery kind of good thing as appeareth by the verses following Vers 5. I will be as the dewe vnto Israel he shall grow as the lillie and fasten his rootes as the trees of Lebanon A Staying still in the same matter For other benefites of God are reckoned vp towards the godly the which doe followe after those former And here first of all in this verse and that which followeth is rehearsed the multiplying of their seede 4. Multiplying of their seede and fructifying or increasing of the nation This promise was a token vnto the fathers of the spirituall grace of God and of that same blessed seede the which was as yet then for to come to wit it was an earnest or pledge confirmation and signe of Christ Deuter. 28. Further the same is promised vnder diuers similitudes and that nothing here spoken should seeme to be impossible because of the miseries and troubles the which should fall out in this people in the first place that is set downe the which may take all such difficulties or doubts out of the mind of men 1. The similitude of dewe To wit that God himselfe and the blessing of God shal be like vnto a dew wherwith this nation being sprinckled shall spring and increase exceedingly how fewe soeuer shall be left aliue in it For the earth being moystened with the dew of heauen and with the showers of God and also plants and trees being watred with raine doe bring foorth both their seede and also their flower So the writer vnto the Hebrews cap. 6. ver 7. sayth that the earth which drinketh in the raine that commeth oft vpon it and bringeth forth herbes meete for them by whom it is dressed receiueth blessing of God And so the Psalmist Psal 65. ver 9. speaketh of the fructifying of the earth by God his watring blessing of it in these words Thou visistest the earth and waterest it thou makest it very rich c. Wherefore when as God promiseth that he through his fauour wil performe to this people and seede left be it neuer so small the same thing the which the dewe giueth vnto herbes and trees no man may doubt but that out of those remnants an innumerable people may come and also shall come I will be a dew vnto Israel sayth the Lord. Whereof shall come to passe that Israel shall flourish and spring as a Lillie and shall spred his rootes as Lebanon that is to say as the trees of the mountaine Lebanus the which are most high and tall 2. The similitude of the trees of Lebanus And looke how trees are lifted vp with their tops vnto heauen so much doe they go downward with their root into the deepe of the earth that is to say so much the greater rootes doe they send foorth whereby they may be vpholden as Virgil teacheth and that truely lib. 4. Aeneid Therefore it shall come to passe that the rootes of this nation albeit neuer so short when as it shall be conuerted vnto God shall be most broad and wide stretch out themselues euery way and on euery side 3. The similitude of the Lillie Concerning the Lillie flower how pleasant and sweete he is vnto vs the common consent of all men doth teach as also for that of the most naturall Philosophers his flower which is somewhat broad is
changing the persons themselues wholely that they may both in heart conceiue and thinke of God aright 2 After what manner and also in lippes speake of God aright For both these waies are men vnpure by nature For he saith that he will chaunge the lippes or language of the nations signifying thereby by the figure Synecdoche What the figure Synecdoche is see Amos cap. 5. ver 21. the conuersion of the whole man as he also doth vnder the name of lippes Isay 6. ver 5. where the Prophet saith Wo is me for I am vndone because I am a man of polluted lippes and I dwell in the middes of a people of polluted lippes c. Thirdly what shall be done namely the nations 3 What shall be done yea that all nations and not one only as in times past the Iewes alone but all the olde difference betweene circumcision and vncircumcision being taken away shall call vpon the name of the Lord by the part vnderstanding the whole worshippe and seruice of God by the figure Synecdoche And therefore to make this the more plaine he addeth They shall serue Iehouah that is the true God and not their idols any more nay they shall cast them away into holes and dennes and shall detest and curse them yea and all of them shall do this with one shoulder that is they shall do it with one consent in one faith and charity as Luke speaketh of the disciples and other the godly Act. 1. ver 14. That they continued with one accord in prayer and supplication c. and cap. 2. ver 46. That they continued dayly with one accord in the temple c. For the word shoulder figuratiue or metaphoricall signifieth a consent in faith and charity and one common endeuour as God speaketh of his people Ierem. 32. ver 39. when he saith I will giue them one heart and one way that they may feare me for euer for the wealth of them and of their children after them But the accomplishment and fulfilling of this prophesie was by the preaching of the gospell after the passion or suffering of Christ Vers 10. From beyond the riuers of Ethiopia the daughter of my dispersed praying vnto me shall bring me an offring An amplification of the former benefit by the farnes of the place from whence they shall be called vnto the Church AN amplification of the former benefit by the rehearsing or reckoning vp of the place farre off and of those which shall then be called vnto the Church For euen from that same Ethiopia the which is beyond the riuer namely beyond Nilus for in this place I thinke that Ethiopia and not Arabia to be signified shall sacrifices be brought vnto God by those people which shall be there so also by others which shall euery where be scattered ouer the face of the earth and so consequently the Ethiopians like as other people of the world shall serue God Wherefore I referre the word dispersed vnto all nations of what place soeuer professing the true God and not vnto the Iewes alone scattered through the world And there is mention made by the Prophet of the daughter of the dispersed affectionatly namely both to describe the earnestnes of the nations in seruing God and that this so godlie and ioyfull a spectacle or sight of women worshipping and seruing of God and of virgins especially might stirre vp and moue affections Vers 11. In that day shalt thou not bee ashamed for all thy workes wherein thou hast transgressed against me for then will I take away out of the midst of thee them that reioyce of thy pride thou shalt no more be proud of mine holie mountaine THis is a staying still about the same matter in the which is reported the greatnes of the benefites of God toward his Church to come after such a sort and maner the which is wholly contrarie vnto the shame miserie and infamie or reproch of the Iewes described before Two notable benefits of God toward his Church to the end that by this matching together of contraries the grace and mercie of God toward those that are his may appeare to bee the more singular and excellent And here are two notable benefites rehearsed and described by the adioynts that is to say 1 Forgiuenes of sinnes partly by the consequents or things following after partly by the antecedents or things going before First remission or forgiuenes of sinnes 2. Holines of life or regeneratioÌ„ afterward holines of life or regeneration which should afterward insue And first forgiuenes of sinnes by this that God himselfe promiseth that it shall come to passe 1. Forgiuenes of sâ—nnes that the things which the Church hath committed shamefully against her selfe yet shall they not bring any shame vpon her no not before God himselfe because her sinnes shall be forgiuen her So then the benefite of forgiuenes of sinnes is described by the consequent for shame or blushing is the reward of sinne What these figures are see Amos nap 5 ver 21. and cap. 4. ver 12. And vnder this name both Synecdochically and also Metaphorically is the horror or fearfulnes also the shamefulnes of sinne described Furthermore the greatnes of this benefite appeareth by this for that God promiseth that he will wipe away not only one or two sinnes but all sinnes not only those which the Church hath committed of ignoraÌ„ce but also those which she hath committed through rebellion frowardnes or stubbornnes of minde for so much doth the word import Pasâ—hang the which the Prophet vseth So great certes is the benefit of God toward his Church by and for Christ so great is his loue and so fauourable and mercifull is he For in Christ as Paul writeth Ephes 1. ver 3.4 hath God blessed vs with all spirituall blessing in heauenly things as he hath chosen vs in him before the foundation of the world c. And as it is Colos 1. ver 22. In the bodie of his flesh through death hath he now reconciled vs c. Now as for regeneration of life the same also is described in this place both by things going before and also by things following 2. Regeneration By things antecedent or going before when he sayth I will take pride out of the midst of thee that is from the very bottome of thine heart and those which stirre thee vp thereunto will I roote out By the consequents or things following when he sayth Thou shalt not adde to bee proude or Thou shalt not bee proud any more that is thou shalt not sinne of contempt or despite of my word and sooth or flatter thy selfe through pretence or colour of my Temple So then the first word pride sheweth the cause of sinnes namely Pride loftines of minde which maketh vs to despise God And the latter sentence containeth the effects of this pride Wherefore both of them are away from the truely regenerate
contentious man and a man that striueth with the whole earth I haue neither lent on vsury nor men haue lent vnto me on vsury yet euery one doth curse me Furthermor concerning the time of the prophesying of this prophet he seemeth to haue prophesied after that now al the godly holy men had fore-seene the most grieuous iudgments of GOD likely to insue vpon the Iewes by reason of their haynous offences of all sortes of the which Habacuc complaineth here in the first place The time of the prophesying of Habacuck So then Habacuc prophesieth about the beginning of the reigne of Sedechias to wit the Iewes then daring aduenture the doing of any notorious wickednes and the Chaldeans or Babylonians being now knowen and after that the selfe same persons had caried away many of the Iewes together with Ioacim their King captiues into Babylon who waxed old in that captiuitie Wherefore he liuely describeth or setteth out the power valour and experience and warlike courage and manhood of the Chaldeans who were yet now further for to be like as they had already bin the rod of God least the Iewes might suppose themselues to be out of their daunger or able for to match them In a word Habacuck prophesied before the taking of Ierusalem by Nabucadnezar Vers 1. The burden which Habacuck the Prophet did see Three parts of this verse THis verse conteineth three things first the summe of the prophesie insuing and that is a burthen that is a threatning of miseries and calamities 1 The summe of this prophesie But here is not expressed by name vnto whom they are threatned but by the things which folow it easelie appeareth that this burden is caried and foretold by the Prophet vnto the Iewes liuing wickedly In the second place it sheweth the person it selfe of the Prophet 2 The person of the Prophet This is Habacuc not he of whom mention is made in the bookes of the Apocrypha namelie in the storie of Bell 3 A confirmation of this prophesie and the Dragon the which is set downe Dan 14. ver 32.33 and so foorth but a Prophet of God most knowen among the Iewes at that time In the third place is expressed a confirmation of this prophesie namelie it is a vision shewed or sent vnto this Prophet by God himselfe like as Num 12. ver 6. God sheweth that if a Prophet of the Lord be among them hee will bee knowen vnto him by a vision and will speake vnto him by a dreame Vers 2. O Lord how long shall I crye and thou wilt not heare euen crie out vnto the for violence and thou wilt not help The Prophet beginneth with a complaint THe exordium entrance or beginning of the prophesie with a complaynt the which the Prophet conceiueth of the most defiled lyse of the Iewes among whom he liued for that the same seemed by God to be left vnreuenged and vnpunished And this be calleth violence that is to saie open force Chamas whereby not onelie one tooke awaie from an other that which was his without punishment but also deteined or withheld euerie part of righteousnes in vnrighteousnes as Paul speaketh and denied both vnto God and man their right against whom as it is Rom. 1. ver 18. The wrath of God is reueiled from heauen for all vngodlines and vnrighteousnes of men the which withhold the trueth in vnrighteousnes who as Paul speaketh ver 31. of the same Chap. thogh they know the law or righteousnes of God how that they which cōmit such things are worthie of death yet not onlie do the same but also fauour them that do thē Thus do I take this word here in this place like as it is also taken in manie other places as where the Prophet complayneth Psal 55. ver 9. Destroye O Lord and deuide their tounges for I haue seene crueltie chamas and strife in the Citie and Gen. 6 ver 11. where it is saide The earth also was corrupte before God for the earth was filled with crueltie chamas Further the Prophet witnesseth that he not onelie cried but also cried out against it that is for it to haue it punished by God and yet for al this that God was not wakened vp or tooke vengeance against so wicked a kinde of lyfe See Psal 94. Vers 3. Why doest thou shew me iniquitie and cause me to behold sorrow for spoyling and violence are before me and there are that rayse vp strife and contention A reason of the former complaint THe rendring of a reason of the former complayning and reasoning of the Prophet with GOD as the silence or forbearance of God were now out of season and too long in so ouer much vnbrideled bold libertie and brasenfaced shamelesnes of men yea euen of the Iewes that is of the seed of Abraham to commit all euill and lewdnes This verse hath two parts The one which repeteth againe the same former complaint Two parts of this verse The other which expresseth the cause thereof 1. A repeting of the former complaint and sheweth what is vnderstood before by the word violence Touching the complaint the same is here againe repeated because that at the same time it was knowen vnto the most blinde and as it were vnto euerie Cobler Tincker 2 The cause of the same how wickedlie the Iewes liued among whom he and the other Prophets had their conuersation or abiding And therefore in regard of the notoriousnes of their sinnes Ierem. 9. ver 9. it is written shall J not visit them for these things sayth the Lord or shall not my soule be auenged on such a Nation as this Yet were they as I haue foresayde the people of God an holie Nation the seede of Abraham Wherefore the matter was intolerable or not to be borne withall of anie godlie man much lesse of God the which the Prophets and all the godlie did see with their own eyes This open raunging and raging of vices and sinne was foorthwith to be punished by God with sword and fire whose name was for this cause blasphemed or euill spoken of euen among the infidels as it is also in the Prophet Isaias and at no hand to be deferred or prolonged and put off from daie to daie Wherefore this debating and reasoning of the matter with God is repeated as a iust complaint for so manifest or plaine comtempt and despising of God 2. Iniquitie Strife Contention Vexation Violence Spoyling Now the cause hereof as I haue saide is the lyfe of the Iewes outragious and horrible for all kind of lewdnes for here are reckoned vp sundry sorts of wickednesse namely iniquitie strife contention vexation violence spoyling of the which the three former I doe referre vnto those iniuries the which priuate men priuatly did one vnto another the three latter vnto those iniuries the which they publikely committed one against another as for example either the officers and magistrates vnto
conceale them being knowne as it were vnto euery one So Ieremias cap. 4. Lament bewailing Iosias doth not any where name him notwithstanding Yet if any man will applie these things which follow vnto the mourning and lamenting of the Church the which bewailed Christ treacherouslie and cruellie condemned and put to death Luc. 23. ver 27. where hee reporteth that there followed him a great multitude of people and of women which women bewailed and lamented him it may very well fitte and agree thereunto For all the deliuerers of Israel were a type or figure of Christ the true Captaine and redeemer of his Church But first of all these things doe belong according vnto the letter vnto that mourning the which the Iewes made partlie for Mathathias and partlie for Iudas the Machabees 1. Mich. 9. ver 20.21 Iosep lib. 12. Antiquit. in the last chapter being most like vnto that mourning the which they had made before for Iosias 2. Chr. 35. ver 24.25 This mourning therefore hee describeth or setteth forth both by the outward pompe and also by the inward sorrow For the Prophet hath comprehended them both By the worde Saphad is declared the outward pompe and funerall rites and by the word Hamer the sorrow of the minde or true heauines Furthermore hee describeth the saide mourning by a similitude or comparison of most lamentable sorrowing For saith hee the Iewes shall in such sorte bewaile him as pittifull and tender hearted parents are wont to lament their onely sonne taken away from them by death Vers 11. In that day shall there bee a great mourning in Ierusalem as the mourning of Hadradrimmon in the valley of Megiddon The first amplification of this mourning compared vnto that for Iosias the which was exceeding great made an ordinance vnto the children of Israel THe first amplification of the mourning described before And it is taken from things compared together or from a comparison to wit this mourning shall be in the very middest of Ierusalem a most strong citie the head of the land and an holy citie and not onely in the countrie and villages yea and it shall be such a mourning as was some time for King Iosias in Hadradrinmon the valley of Magiddon concerning whose death and most sorrowfull mourning for the same thus it is written 2. Chro. 35. ver 24.25 So his seruants tooke him out of that chariot namely wherein he was shot at by the shooters of Necho King of Aegypt in the valley of Megiddo verse 22.23 and put him in the second chariot which he had and when they had brought him to Ierusalem he died and was buried in the sepulchres of his fathers and all Iudah and Ierusalem mourned for Iosiah And Ieremiah lamented Iosiah and all singing men and singing women mourned for Josiah in their lamentations to this day and made the same for an ordinance vnto Jsrael and behold they bee written in the Lamentations Some thinke also that there is an allusion and resemblance vnto this place Reuelat. 16. ver 16. in these wordes And they gathered them together into a place called in Hebrew Armagedon Vers 12. And the land shall bewaile euerie familie a part the familie of the house of Dauid apart and their wiues apart the familie of the house of Nathan apart and their wiuer apart Vers 13. The familie of the house of Leui apart and their wiues apart the familie of Shemei apart and their wiues apart Vers 14. All the families that remaine euery familie apart and their wiues apart The second amplification taken from the maner of the mourning and number of the maners THe second amplification from the maner of the mourning and the number of the mourners And it is amplified to shew both how great that deliuerance shall bee the minister and Captaine whereof shall be had in so great regard and estimation of the whole people and also to teach that the remembrance and death of the good Captaines of Israel especiallie so farre foorth as they were a type or figure of Christ ought to bee deare and precious in the Church of God But of olde in the time of the lawe this funerall pompe and maner of mourning was more tolerable or to be borne withall then now it is because that the godlie and faithfull were yet vnder ceremonies Moderate mourning for the dead permitted vnto Christians but are not now so yet is it not forbiddē Christians after a moderate sort to mourne for theirs that are dead 1. Thess 4. Act. 8. ver 2. where the godlie and faithfull mourned for the death of Steuen The maner of the mourning in this place is that not euery one alone by himselfe but gathered together shall mourne 1. The maner of their mourning Men by themselues and women by themselues And this is a publike testimonie or witnes of mourning and publike sorowe and not onely a signe of the priuate heauines and sadnes of some fewe Againe for that the men or males by themselues shall mourne and likewise the women by themselues and apart as well for ciuill honestie and comelines the which the Iewes also do at this day obserue in their publike assemblies for they are not wont to mixe both sexes together in those publike meetings as it may also appeare Exod. 15. ver 20. that this order in their meetings was obserued by this that Miriam and her women doe apart by themselues praise God for their deliuerance as also that euery sexe may the more freely lament and that one sexe for shame of another should not bee withholden and kept from powring foorth their teares 2. The number of the mourners The number also of the mourners is here described or set forth to wit first and generally the whole land of the Israelites and all the families For that whole people shall bewaile those Captaines of their deliuerance and figures of Christ and then afterward the Princes also of this people and euery the most honorable among all that people of God shall bewaile those Captaines as for example the house of Dauid the house of Nathan which succeeded in dignitie when the house of Salomon decayed Luk. 3. the house of Leui in the which also the Priests are contained Lastly the house of Semei who among the other Leuites was at that time most famous and well knowne 1. Chron. 6. ver 17. CAP. 13. Vers 1. In that day there shall be a fountaine opened to the house of Dauid and to the inhabitants of Ierusalem for sinne Or * For separatiō for vncleannes and for vncleannes The summe of this chapter THe summe of this chapter is a briefe narration or discourse both of the chiefe gifts of God and also of the euents or fallings out of matters the which should come to passe and did indeede come to passe among the people of the Iewes that is the Church of God after the restoring of the estate both of the people and also
Now this first verse is a promise of this new state of the church which should be renued and restored The renuing of the Church and the destruction of the wicked the which because it could not be those wicked and vngodly ones remaining in the Church whome he had described before he teacheth that their most grieuous and last destruction and ouerthrow should by and by be taking a similitude from a most hotte burning fire and such as should most easilie deuour them as light stubble The which thing although some doe expound of the last destruction of Ierusalem the which fel out in the end after Christ his ascension or going vp into heauen I rather expound it of those miseries the which the Iewes suffered after the dayes of Malachias vntill the comming of Christ vnder the Grecian Kings of Syria and Egypt Vers 2. But vnto you that feare my name shall the Sunne of righteousnes arise and health shall be vnder his winges and ye shall go forth and grow vp as fat calues The happines of the godly HE sheweth by the contrarie how happy and full shall be the good successe and estate of the godly and the faithfull whom in this place he calleth those that feare God that it might be the more ioyful vnto them That it shall be full he teacheth by the cause for that the Church shall then haue and see the Messias in whome there is full and perfect righteousnes and the remedie and medicine for all our sinnes and miseries and that with the cleare and euident and hence foorth no more darkened and light of knowledge And the Church shall see it in the Gospell in heart imbrace it Vers 3. And ye shall tread downe the wicked for they shall be dust vnder the soles of your feete in that day that I shall doo this saith the Lord of hostes An amplification of the former benefit AN amplification of the former benefit of God taken from the most full victorie which the godly in the end shall haue ouer the wicked because that the godly in the end shal at the full haue rule ouer the wicked neither shall the godly be any more afraid of them And this do I vnderstand of the full and last happinesse and resurrection or rysing againe of the godly Psalm 149. Vers 4. Remember the law of Moses my seruant which I commanded vnto him in Horeb for all Israell with the Statutes and Iudgmentes A double admonition A Profitable admonition consisting of two partes the first conteined in this verse the secōd expressed in the verse folowing The first wherein the godly are taught namely that vntil such time as these things come to passe 1. That they must continue in the law of God giuen by Moses they must perseuere or continue and serue God both in the morall and also the ceremoniall and political or Iudicial law of God giuen vnto them by Moses and that the must not by any meanes turne from the same vnto the inuentions and heathenish ordinances of men Vers 5. Behold I will send you Elijah the Prophet before the comming of the great and fearefull day of the Lord. 2. Of the time and notes that the former benefite is giuen them of God THe second admonition concerning the time and the notes and markes by the which the godly shall vnderstand know the former benefit to be giuen by God And this shall then bee when as Iohn the Baptist shall be sent the which shall begin that same wonderfull restoring and renuing of the Church So doth Christ himselfe expound this place of Iohn the Baptist Mat. 11. ver 13.14 in these wordes saying All the Prophets and the Law Prophesied vnto Iohn And if ye will receiue it this is Elias which was to come The like is Mark 1. Vers 6. And he shall turne the heart of the fathers to the children and the heart of the children to their fathers least I come and smite the earth with cursing A commendation and approbation of the office of Iohn the Baptist A Commendation and an approbation or allowance both of the person and also of the office of Iohn the Baptist together with a description or setting foorth of his office And here withall also doth the Euangelist Marke begin his historie of the Gospell cap. 1. ver 1.2 after this maner The beginning of the Gospell of Iesus Christ the Sonne of God As it is written in the Prophets Behold I send my messenger before thy face which shall prepare thy way before thee And with this place of Malachias fully agreeth the place of Luke cap. 1. ver 17. where the Angel Gabriel sayth vnto Zacharias concerning Iohn the Baptist He shall go before him to wit before Christ in the spirit and power of Elias to turne the hearts of the fathers to the children and the disobedient to the wisedome of the iust men to make readie a people prepared for the Lord. Praise be vnto God FJNIS The table A Declaration of the covenant with the house of Aaron 1123 Abakuk his life 79 Abdias 60 Abstaining from evill the first part of Repentance 256 Afflictiōs are wont to put vs in mind of God 449 a difference betweene the Afflictiōs of the godly the vngodly 700 Aggeus 63. his life death 80 Aegyptiās become Christiās 1111 Amasias his counsell to Amos. 305 his subtiltie 304 Ammon his destruction 833 the Ammonites crueltie 215 Amos accused of conspiracie 302 might not prophecie in Bethel 304. the second of the Canonicall prophets 203. more ancient then Oseas and Isaias 54. succeeded Ionas ibid. Amos his calling described 306. his preaching 204. his life death 75. to whom he is sent at what time he prophesied 205 Anarchy is the cause of all wickednesse 490 the difference betweene an Angell and a Prophet 3 Angels attend vpon Christ 928 Anger pursueth the authors therof 583 Anna 63 Antichrist and his prophets false prophets 11 Apollo the devill of Delphos 11 Aeromancie 10 Astrologie 10 Azarias 51 the punishment of Azotus 1020 B BAlaam 36. a notable soothsayer 658 Balthasar 738 Baptisme what it is 1082 the destruction of Basan 1048 what is meant by the oakes of Basan ibid. Benefites entice men to wickednes 435 Gods Benefites are to be accepted whē they are offred vnto vs. 953 Beasts punished for men 785. 1107 why Bethel is called Bethaven 397 Broccard a peevish prophet living in Holland 394. conferred withall about his writings 31. refuted 30 C CAptivitie is a hard thing 730 the destruction of Caelosyria 1047 the vision of the Candlesticke and meaning thereof 951 the Chaldeans power and crueltie 2872 Chasas signifyeth a lye 590 Christ the foundation of all rhe promises of god towards his church 641. the foundation of the Apostles and Prophets 12. a Prophet of the new Testament 42. the redeemer of the Church 90 Christ his dominion rule 1025 his description 1054. his glorie threefold 982. his care