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
repent 845. destruction threatned vnto them 819 the Iewes are put in feare by other mens example 829. their affliction and deliverance 642 the Iewes punished for afflicting Gods Church 1091 the commendations of Iohn Baptist 2136 all Infants guiltie 488 Insecta what they are 745 Ioel. 60. his stocke 744. the time wherein he prophesied 743. his life and death 78 Ionas the first canonicall Prophet 205. he succeeded Elizeus 53 Ionas the true Arion of the Poets 107 Ionas threatneth destruction vnto Ninivie 688. vttereth his owne sinne 99 what Ionas did in the whales belly 182 Ionas his praier 183. his rebellion 91. his stocke 88. his miraculous deliuerance 110 Iosephus 687 three kinds of Ioy. 703 Isaias bare-footed 71 Israel is called an emptie vine 487 the Israelites were sinners of olde 520. rebelled against God a long time 497. serued Idols aboue 2. hundred yeares 362 God calleth dumb creatures to be witnes against the Israelites 656 what caused the Israelites to sinne against God so grieuously 504 the Israelites ascribe the cause of their benefit to other and not to God 358 the Israelites punishment for conteÌ„ning God 454 the Israelites in their captiuitie retained no seale of Gods couenaÌ„t 348 the Israelites riotous life described 238. their falling away froÌ„ their kingdome from the worship of God and from the Priesthoode 457. their superstition 244. their vnthankfulnes 435. their stubbornnes past recouerie 381. their incest crueltie and couetousnes 222 the dutie of Iudges 621 the kingdome of Iudah neuer restored to its former glory 597 the greatnes and certentie of Gods Iudgements 830 the Iudgements of God vpon his Church ought especially to be regarded 588 we are Iustified through Christ before God 854 K HOw farre Kings may helpe or not helpe vs. 552 L HE Laboureth in vaine that despiseth God 40 the doctrine of the Lawe twofold 501 the end of the first and second table of the Lawe 430 destruction followeth the loue of Lying 608 Losses stirre vp men to call on God 96 casting of Lots in what cases vsed 98. Gods providence appeareth in them ibid. the Loue of God towarde wicked men 823 effects of Gods Loue. 1000 M CEremonies restored by the Machabees 1082. whence the Machabees had their name 107 Magistrates called watchmen 672 the life and death of Malachy 81 Man is but a bubble 495. the cause of his owne destruction 549. by nature easily drawen to Idolatry 435 Markes bounds not to be remooved 416. a curse against them which do so ibid. how the Mariage betweene God vs is contracted 369 368 a promise of Messias to come 1128 his office 1129 Micheas later then Isaias and the time of his prophesie 576. his life and death 75 the highest degree of Miserie 741 Musicke in it selfe very lawfull 284 N NAhum prophesied of the ruine of Assyria 59. 688. the time wherein he lived 687. his life and death 79 It is a great commodity to have a good Neighbour 584. we ought to performe iudgement mercie vnto our neighbours 529. the maners of Noble men once forlorne become most wantoÌ„ 445 O OBadiah his calling is from God 858 when Oseas begaÌ„ to prophesie 340 why he is placed first among the small prophets 338. his life and death 75. he is commanded to marry a common harlot 341 P THE comfort of the Penitent 778 the People sinne after the manner of the princes 434 436 Philanthropeia what it is 510 the Philistines cruelty 211. there punishment 212 the office of the Priests and Levites 1123 why the Priests wete called Camarim or Chemerims 493 the state of the Priesthood described in Iosuah 940 The covetousnesse of Priests 112 Gods iudgements upon deceitfull Priests 1121 Princes should be examples of well doing 611 Princes reprehended 259 spirituall Promises 787 what Prophesie is generally 5 Prophesie of two sortes 10 Prophesie defined by Paul 19 Prophesie of greater vse then the gift of tongues 20. hath two endes 12. the instrumeÌ„tal cause of Prophesie 9 Prophesie vseth onely the mother tongue 20 divers names given to Prophets 3 God alwaies raised vp Prophets to put the Israelites in mind of their dutie 338 the excellencie of the bookes of the Prophets 13 the signification of the Prophets names out of Isidorus 83 how the writings of the godly Prophets have bene gathered 63 Rules to be obserued in expounding the Prophets 69 the signification of the Prophets names 82 the order of the Prophets in the Hebrew 82 in what age each Prophet lived 45 48 when the Prophets of the old Testament ceased 41. when the new ceased 43. when the true prophets of God began and ended 38. notes of true and godly Prophets 34 Gods Prophets shall prophesie whether they will or no that forbidde them 600 Prophets of the Gentiles 9 false Prophets are called Prophets 3 a description of false Prophets 605 false Prophets in three respects 35 titles given to false Prophets by the holy ghost 475 tokens of false Prophets 1086 why God suffereth the heathen Prophets to fore-tell some things of Christ 23 Poligamie of the Iewes 11â—0 the Popish confessours 388 what is ment by the holy Pots of Iudah 1114 Postellus the canker of Christianitie 475 after what maner we sinne after the same God punisheth vs. 464 the end of the Punishments of God 759 Pyromancie 10 R REformation of life must begin at the true worship of God 274 Regeneration a benefit of God 849 a description of true Religion 1103 what true Repentance is 256. 266. it only can stand against the threatnings of God 240. 264. the fruit thereof 564. it is the gif of God 1067 what manner of Repentance ours ought to be 100 who they be that truly repent 912 the prayer of the Repentant conteineth two things 561 when God is angry Riches availe nothing 828. they are not alwaies tokens of Gods favour 531 S VVHat Sacrifice is acceptable to God 472 Samaria why so called 242. the destruction thereof with the cause of the same 558 the Sardians in reproch are called dog-cheape slaves 798 the hardnesse of Saving the godly 828 Scriptures are to be vnderstood literally and spiritually 831 bad Shepheards appointed by God 1063. a description thereof 1064 who are signified by the name of Sheepe 1050 what Silence is commanded 263 who should be Simple as doves 449 Sinne condemned by the light of nature 101. a cause of divorce betweene God and vs. 523 when Sinnes are said to cry vp into heauen 91. no helpe from God vntil our sinnes be pardoned 553 Sophonias â—0 his life and his death 80 Spaine like to be a whip to correct the sinnes of the professours of the Gospell 870 the Spainyards crueltie 874 the Soule is not begotten 1067 the Standing still of the sunne and Moone and the meaning thereof 893 good Successe in affaires perswadeth the wicked that their dealings are good 530 T THe feast of Tabernacles 1112 true Teachers murdered 1088 false Teachers loose their authoritie 1084 the punishment of loytring Teachers 386 why the godly must come to the Temple of God 625 the second Temple finished in the 6. yeare of Darius 899 Tentation which God vseth to his children bringeth forth patience 326 Theodosius his good successe 1030 Truth getteth hatred 618 the Turks crueltie 874 Tyrants breake the lawe of consanguinitie 213. punished 212 Titus Vespasian destroied IerusaleÌ„ 1092 V VIctorie is to be attributed to God and not to men 1074 Vision threefold 29 Visitation what it is 672 Vagodly hate the godly 476 the Vnthankfull first exalt themselues secondly forget God 546 W VVHoredome 390 goeth together with surfetting 442 Wickednes is set downe vnder the figure of a woman 968 the diuers practises of the Wicked and of the godly 594 the note of a Wise man in the midst of troubles 264 Wo what it doth signifie 278 the Worde of God ought to be the rule of our life 402 what a misery it is to WaÌ„t the word of God 319 Workes of themselues please not God 990 991 Z ZAcharias 63. talketh with an Angel 917. his office calling froÌ„ God 910. his life death 81 the time of the prophesie of Zophonias 16 FINIS
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
hereby appeareth that this gourd died after an extraordinarie and a certaine peculiar maner for that there breedeth so soone a worme iâ— him the same specially and suddenly by God set vnto the rooâ— of him This worme then gnawing and eating the roote of the gourde and robbing it of moystnes foorthwith killeth the plant whereupon the tree or shrub withereth dieth For plants haue also their diseases wouÌ„ds as wormeating blasting such like Plin. l. 17. c. 24. Nat. Hist Yet some will haue that the gourd diâ— not for all this fall from the booth of Ionas but alwaies afordeâ— him some small shade such as it was because that the withereâ— leaues of this gourd did yet remaine still hanging vpon the pole of his cottage and made a shadow but a small one the whicâ— did not any longer keepe Ionas froÌ„ so great burning of the sunne Vers 8. And when the sunne did arise God prepared also a ferueâ— East winde and the sunne beate vpon the head of Ionas that 〈◊〉 fainted and wished in his heart to die and said It is better fâ—â— me to die then to liue The cause of Ionas his anger THe third part of this same preparation the which declarer the cause and anger of Ionas to wit a parching heat greate then was vsuall the which God sent that same day time Therefore this verse conteineth two things the one a third cause so the which Ionas is angrie and praieth vnto God in that his choler and heat of minde The second comprehendeth a description of this anger and prayer The third cause of Ionas his being angrie was the parching burning of the sunne being greater then it was woÌ„t by the means whereof it did beate vpon the head of Ionas very grieuously Of this heat there were two causes Two causes of the heat mentioned in this verse both the ordinarie season of the yeare and the sunne also that same extraordinarie East winde faint and dissoluing or loosing the members such like kinde of windes as are wont commonly to blow in the summer the ayre beeing drie and void of cloudes the which windes doe not refresh vs or coole the ayre but rather increase the heate of the sunne because that they also are hot and parching and faint and calme By which like meanes the Lord also can scorch and parch the fruits of the earth for the sinnes of his people as he testifieth Agg. 2.18 where he saith I smote you with blasting and mildew and with hayle in all the labours of your hands and yet ye turned not vnto me saith the Lord. Of this I gather that these things were done in the summer For Assyria in the which Ninive is is no Southerne cuntry that it should haue any great heats besides in the summer Here then also like as before v. 2. 3. the anger of Ionas was malapert saucie and the assault of his mind very raging the which groweth in this place in like sort of the too wel liking of his owne counsell and of the things which he approueth or alloweth For what rashnes and great hastines is this that he wisheth and desireth out of hand to die for that he should desire this by and by and that of God his hastie anger egged him on thereunto And Ionas is here angrie through the feeling of the flesh as before and that more manifestly albeit that in shewe he seemed to haue a colourable reasonable cause to wit for that he was delited with the fairenes of the gourd that was sprung vp and did solace him selfe therewith as with a most daintie worke of God and a fauour of the same God towards him beeing oppressed or grieued with the heate This is in deede a faire pretense or shewe of the flesh But the true originall or beginning of this kinde of anger is the waywardnes and pride of man his wit Ionas hath a faire shew for his anger For we doe preferre our counsails and will before the wisedome and will of God so that we take it very hardly and grieuously that it should be and come to passe the which albeit that it be done by the will of God yet notwithstanding it falleth out often otherwise then we would wish As for Ionas he is not properly or especially angrie because he nowe felt the sharpe heate of the sunne neither yet doth he pray that God would strengthen him to beare so great parching of the same or that God would a bate the heat but he is angrie The proper cause of Ionas his anger for that those things the which he had made reckoning with himselfe should haue continued and the which for the time ought to haue bin fit and commodious for him and to be a witnes of the fauour of God towards his selfe and his ministerie the same were now chaunged and taken away to wit his braue gourd a worke in deede of God and extraordinarily sprung vp in the fauour of Ionas was decaied and extraordinarily also perished Therefore through the selfe same carnall or fleshly wisdome he doth imagine the commendation of his ministerie to lie in the gourd like as he did before suppose his contempt to lie in the sauing of the citie Therefore Ionas is angrie for the dying of the gourd and not properly for that he was scorched after that manner with the burning of the sunne as appeareth hereafter ver 9. 10. and he doth not now any more desire any other signe and testimony of God his fauour towards him but death through a troubled and disquiet affection For through vnstaiednes of minde he desireth to die The which argueth or proueth the corruption disobedience and furie of men in their carnall or fleshly affections and whilst they doe not wholly submit them selues vnto the will of God alone Vers 9. And God said vnto Ionas Dost thou well to be angry forth gourd And he said I doe well to be angrie vnto the death An amplification of the anger of Jonas AN amplification of this second sinne or anger of Ionas And it is amplified by the reprehension or admonition of God and the disobedience and contestation or auouchment of Ionas The reprehension is here made by God like as before ver 4. Two things are to be noted in this reprehension 1. The maner of speaking First the manner oâ— speaking the which is an interrogation or asking of a question For this doth more presse him and more euidently lay before Ionas the fault of this his anger noteth out the same For it doth containe the manifest anger and reproouing of God the iust esteemer and iudge of things 2. The words here vsed for the same Secondly the wordeâ— themselues are to be noted Good that is well and rightly done according vnto the duetie of a godly man who knoweth that God must be obeied Furthermore to be as it were redde angrie that is although thou be angrie for a iust cause
being admonished or warned would repent The which when they did not albeit they were long looked for they are by the same God called againe vnto penitencie or repentance that they may be altogether vnexcusable And this verse hath two parts For it doth expressely shewe Two parts of this verse both what God threatneth and whom he threatneth God threatneth a burden and that full of lamentation and mourning and miserie 1. A burden vnto all the Israelites 2. To all the Israelites Therefore the word of God is not simply or alone declared vnto them whereunto notwithstanding euen because it is the word of God they ought diligently to giue eare and to heare the same but the word of God full of punishments teares and mourning by how much the more if they haue any care of their saluation they ought most heedfully to hearken thereunto and be therewith touched and moued For extreme or vtter destruction is now threatned vnto them being obstinate or stubborne euen from God himselfe that they should not say but that they had waâ—â—â—â— of their daunger in time Vers 2. The virgin Israel is fallen and shall no more rise she is 〈◊〉 vpon her land and there is none to raise her vp The vtter ouerthrow of the Israelites THe making more plaine of that which went in the verse before For now God doth shew what that burden full of mourningâ— the which he threatned before to wit the ouerthrowing of the whole kingdome and nation of the Israelites and that in such for that there is no hope of recouering of their estate againe afterwards nor of raysing vp themselues againe And this ouerthrows the nation is described by two wayes and words to wit of sallâ—â— yet in such sort that it cannot rise againe the which is most mâ—â—â—rable and a signe of vtter destruction And so much seemeth lâ—â—mie to signifie cap. 8. ver 4. when as at the commandement of the Lord he sayth vnto the rebellious Iewes Thus sayth the Lord Seâ— they fall and not arise shall he turne away and not returne agaâ—â—â— And secondly their vtter ouerthrow is noted by the word leaâ—â—â—â—â— all alone for when she is fallen she shall be forsaken of all 〈◊〉 neither shall she get helpe or ayde of any man to lift vp he◠〈◊〉 againe To what end the people is called by the name of a virgin Further he calleth the people by the name of a virgin very â—fectionatly to moue them vnto the more pitie and compassion as more tender and vehement or earnest affections that at the 〈◊〉 they may haue pitie both of themselues and also of those their â—â—der virgins which were among them The singular number noteth the whole body and not euery particular person Moreouer albeit that GOD vse the singular number in saying the virgin Israel yet his meaning is not that euery particular person of the Israelites shall perish and so none at all be saued but the whole bodie it selfe of 〈◊〉 people and kingdome is signified the which shall not any more bâ—â— raysed vp nor arise againe Vers 3. For thus sayth the Lord God The citie which went out by thousand shall leaue an hundreth and that which went out 〈◊〉 an hundreth shall leaue ten to the house of Israel Occupatio which is a figure whereby we answer before hand an obiection that might bemade THe figure occupatio or an answering before hand of an obiâ—ction wherein the punishment mentioned in the second verâ—â— before going is more plainely declared and shewed how great grieuous it shall be And the end why it is made more plaine is lest as I sayd before because that God in the former verse vsed the singular number euery particular Israelite might be supposed that he should perish hope of escaping being left vnto none For God speaketh of the bodie it selfe of the people and not of euery particular person of them For there were some of them the which should be left aliue albeit the number of them very small and the same very fewe And hereby is taught How great the ruine of the people shall be how great the ruine and decaie of that people was like to be to wit euery tenth person of them shall be left in the house or people of Israel that is of that kingdome the which was called the kingdome of Israel and had fallen away from the kingdome of the twelue tribes the which were once all ioyned together Where it is likely that the Israelites which were left should liue and dwell Further it is not here expressed where those which shall bee left should liue and dwell whether in their owne countrey and promised land or elsewhere as in Media or Colchis or Hircania into which countreyes they seeme to haue been caried by the Assyrians Others thinke that this is to be vnderstoode of Media or Hircania but I suppose it to be ment of their owne land and countrey where also some of the Israelites were left For it is sayd here The places here quoted 2. King 22. 2. Chro. 30. are misqueted contain no such thing But I suppose that he taketh the name Israel here for the Iewes of the which some were left behinde in the land 2. King 25. ver 22. Ierem 40. v. 5 9. they shall goe out by hundreths and by tennes to wit out of their Cities They shall then be in their cities Vers 4. For thus sayth the Lord vnto the house of Israel Seeke ye me and ye shal liue COmmoratioÌ„ or staÌ„ding to shew more largely what they ought to doe where the end of the former threatning is declared and some other causes added also The end therefore of so hard and lamentable a punishment here threatned is that the Israelites should repent that is to say turning vnto God from these so great sinnes might be saued and liue Other reasons are set downe in the verses following why they should doe so But hereby appeareth what is the end of these most sharp threatnings The end why this punishmeÌ„t is threatned namely that men should giue eare vnto them repent and be saued For Ezech. 18. ver 32. I desire not the death of him that dieth saith the Lord cause therefore one another to returne and liue ye And Paul sheweth that God his long suffering and bearing with vs in our sinnes is that thereby we should be drawen vnto repentance of the which those that make none account he sharply rebuketh where Rom. 2. cap. ver 4 5. he saith thus Despisest thou the riches of his bountifulnes and â—â—tience and long sufferance not knowing that the bountifulnes of Gâ—â—leadeth thee to repentance But thou after thine hardnes and hart the cannot repent heapest vnto thy selfe wrath against the day of wrath 〈◊〉 of the declaratioÌ„ of the iust iudgemeÌ„t of God Wherby appeareth the great louing kindnes of God euen against men that are wicked 〈◊〉 also his iust vengeance against the
21. or answering of an obiection sheweth if they depart from that right way the which they haue once entred into that this commeth to passe not through his but through their owne fault For he hath sufficiently and throughly done his parte in teaching them both by words and also by stripes but they on the contrary parte haue alwayes shewed themselues light and inconstant and so also will hereafter shew themselues to bee Two partes of this verse But this verse hath two partes The first is the answering of an obiection that might bee made whereby God most iustly remoueth from himselfe all the whole blame both of the former wickednes of the Israelites 1. The answering of an obiection and Iewes and also of their rebellion which should follow So then in this place the same God speaketh vnto both the Israelites and also the Iewes because he was the God of them both The like he doth Isai 5. vers 4. in these words when hee sayth What could I haue done any more to my vineyarde 2. The turning of the fault vpon themselues The second part is a turning of the fault of them both vpon theÌ„selues because of their lightnes and continual inconstancie in wel-doing and thinking For by and by both these peoples fell vnto idolatries and vnto a lewd and wicked life as appeareth by the holy histories vnder Ioas king of Iudah 2. Chro. 24. vers 17 18. And after the death of Iehoiada came the Princes of Iudah and did reuerence vnto the King and the King hearkened vnto them And they left the house of the Lord GOD of their fathers and serued groues and idols and wrath came vpon Iudah and Ierusalem because of this their trespasse Vnder Manasses 2. Chron. 33. who succeeded Ezechias a singular good Prince Also vnder Oseas king of Israel 2. King 17. These examples ought to feare and to moue vs. Therfore let vs take heede â—est he that now standeth do fall afterwards What the figure Metaphora is see Amos cap. 4 ver 12. as Paul counselleth 1. Cor. 10. vers 12. Moreouer vnder the Metaphors both of dewe which riseth in the morning and forthwith melteth away also of a morning cloude which is by and by dissolued or vanisheth away there is notably described the lightnes vanitie and inconstancie of the nature and disposition of man in wel-doing and wel-willing that no man should trust in his owne strength From whence then commeth our perseuerance or continuance in good things but from God Vers 5. Therefore haue I cut downe by the Prophets I haue slaine them by the words of my mouth and thy iudgements were as the light that goeth forth A confirmatioÌ„ of this turning of the fault vpon them taken from a double work of God A Confirmation of this turning of the fault vpon the Israelites and also vpon the Iewes taken from the worke of God himselfe the which is here described to be twofold The one The matter it self that is to say the punishments by the Prophets threatned vnto them sinning the which afterwards came to passe vpon them yet for all this did they not repent 1. The punishments that should fall vpon them And thus much doth God signifie by his Prophet Isai cap. 1. vers 5. where he sayth Wherefore should ye be smitten any more for ye fall away more and more the whole head is sicke and the whole heart is heauy And so he noteth the continuance in their sinne by the Prophet Ieremie cap. 2. vers 22. speaking thus Though thou wash thee with nitre and take thee much sope yet thine iniquitie is marked before me sayth the Lord. Therefore by these words of slaying and killing by the Prophets are signified the iudgements of God the which fell out indeede vnto both these peoples because of their sinnes For then these were both slaine and killed as appeareth Zach. 1. vers 6. where God speaketh vnto them after this maner Did not my words and my statutes which I commanded by my seruants the Prophets take holde of your fathers And they returned and sayd As the Lord of hosts hath determined to doe vnto vs according to our own wayes and according to our works so hath hee dealt with vs. And they were slayne by the wordes or mouth of God that is by those threatnings the which the Prophets at the appoyntment and commandement of God did deliuer and declare vnto theÌ„ by mouth But these phrases or kinds of speaking doe not giue vnto the Prophets or Apostles or their Successors the power of any earthly sword the which God hath reserued or giuen vnto the politike Magistrate onely as Paul teacheth Rom. 13. and 2. Cor. 10. ver 4. he witnesseth that the weapons of their warfare are not carnall but mightie through God to cast downe holdes For these words sword slay kill c. are Metaphoricall or Allegoricall 2. God in his law hath taught what is to be followed and what to be auoyded The other worke of God is that the selfe same God in his law wherein hee hath plainely and clearely declared vnto men his iudgements and will hath taught them sufficiently what was to be followed and done and also what was to be auoyded and left vndone Therefore whether men bee moued either by feeling of stripes or else with doctrine alone God laide both these meanes before them and was purposed both these waies to keepe them within the compas of their dutie Wherefore these wordes The light of thy iudgements c. I doe take and vnderstand of the lawe of God the which was giuen by Moses wherein is set downe more clearely then the day light the duetie of man the iudgements of God laid open and the care of God shewed for the instructing of vs aright in euery respect to the end that men which liue wickedly may be made vnexcusable Vers 6. For I desired mercie and not sacrifice and the knowledge of God more then burnt offerings GOd repeteth the summe of all the commandements the which he taught them least hee might leaue them any excuse of their ignorance The complaint of the Israelites and Iewes or that they should not seeme iustlie to complaine as if they were punished vndeseruingly For these men complained of the iudgements of God brought forth against them as not deseruing the same as if they had fulfilled the lawe of God whilst forsooth they offered sacrifices diligently God his answer and obserued and kept the onelie outward ceremonies of his law But God answereth that he did not chiefely and especially desire those sacrifices and outwarde things but rather mercie towards their neighbour and the true knowledge of himselfe out of his holy word written Therefore as there are two tables of the law of God so is there in this place described a double end thereof by the prophet who beginneth at the second table the effects whereof are better knowne vnto vs. For the end thereof is Mercie
licentiousnes or ouer great libertie of vices The first of these is a most exceeding great heate and violent sway of al vices the which boyleth vp Of their great earnestnes in committing all kind of sinnes and heateth in the breasts of these men as a most hote furnace And surely experience of things teacheth this to be most true that nothing can be seene more wanton then the manners of these once forlorne Nobles nothing more malapert then their lust nothing more shamelesse then their boldnes and finally nothing more hote and earnest then their desires be they neuer so vniust and vnlawfull in such sort forsooth doe they abuse the height and glorie of their authoritie and dignitie as if there ought to be no let vnto them nothing to hinder their wishings and as if all things were to be at their becke and commaund Therefore whatsoeuer enterprise they would haue effected be it neuer so shamefull filthie vngodly and vniust they thinke it lawfull to bring it to passe and therefore in all their actions their desire of bringing the same about and of putting them in practise boyleth and seetheth as it were a most hote and fierie furnace 2 Of their eating vp the Kings treasures and ouerthrowing of the state The second effect is that these same wicked Courtiers doe consume their Iudges that is both their Kings and also their Princes whome they ought to maintaine increase For partly they emptie and draw drie the treasuries of their Princes whome they haue at their owne commaund and doe robbe and spoile the same craftily getting and stealing the Kings coyne into their owne handes and partly they doe ouerturne and in the end destroy their Princes and their most florishing estate with those their wicked counsels The which thing to be most true both the historie of all ages and also this time of ours will most euidently and clearely witnesse For the Nobles and these lewd and bad Courtiers doe in the end bring their Lords and masters into such narrow straights for money and other matters through their most wicked vices counsels charges and priuie whisperings that their Kings themselues can not afterwards winde out againe from this pouertie but lie ouerwhelmed in the same and perish therein at the last with their kingdome 3 Of their driving away of all feare of God and godimes out of the harts of their kings and rulers The third effect that by the meanes of these Nobles and badde Courtiers all feare of God and godlines is in such sort shaken off from the Kings that when as they perish they call not vpon God as namely beeing vtterly vnmindefull and forgetfull of him the which is great vngodlines vnto the which notwithstanding those Princes are drawne which giue care vnto these lewd Courtiers or beare any fauour or liking towards them This because it hath appeared sufficiently in the Kings of Israel many of the which haue died naturally or bin slaine violently without the calling vpon of the true God there is no neede that it should be confirmed or prooued with any more examples But here out appeareth vnto what passe in the end that estate groweth of a kingdome or common-wealth wherein such Nobles and wicked Courtiers mockers of God can doe all things and haue the Kings at their becke and what manner of death and life that of their Kings themselues in such a state vseth for to be such namely as the death and life of Atheists or godlesse and most wicked persons accustomably is See the Psal 101. in the which Dauid maketh protestation that he will purge his Court and kingdome of such bad members And Psal 75. he complaineth of the like growing of thinges out of square through the badde practises of such kinde of persons and sheweth that he will be carefull to bring things vnto a better course and that hee was not tongue-tied at such abuses in the wicked in these wordes The earth and all the inhabitants thereof are dissolued but I will establish the pillers of it I said vnto the foolish Be not so follish and to the wicked Lift not vp the horne And there is an old saying and a true concerning those Courts where such wicked Courtiers beare all the rule and sway Let him get him out of the Court which hath a desire to be godly Vers 8. Ephraim hath mixt himselfe among the people Ephram is as a cake on the hearth not turned The conclusion describing their vngodlines and the iudgements of God bent against them for the same THe Conclusion wherein is described the vngodlines of these men and the iudgements of God against them declared Their vngodlines in this that Ephraim hath mixed himselfe with the Heathen and such people as are altogether Idolatours both in making marriages with them by the which they became more corrupt and also in other things leagues traffiques and entring into societies or fellowships all which things by the lawe of God they were forbiddē for to do So thē here in this place Ephraim is shewed to haue become vtterly Heathenish and so consequently that Israel whome God had chosen and culled out as a peculiar people vnto himselfe and had commanded by Moses to be holy and to remaine pure and seuered from the vncleannes of the infidels And so much the more sharnefull and vnexcusable the sinne of this people appeareth nowe for to be and their rebellion the greater The word Ephraim albeit by consequent it may signifie the whole people of Israel yet properly and chiefly in this place it is here taken for the Nobles For their ruine and fall doth shewe and drawe with it the miserie and destruction of the whole people the which was afterwards to ensue And this was one vngodlines of the Israelitish Nobilitie as the fountaine and originall of al their wickednes and corruption to wit their common mingling of themselues and their societie or fellowship with vncircumcised people For godlines was then vtterly exstinct or put out among them Now followeth and is described their punishment to wit these selfe same both Nobles and people 2 Their punishment for the same shall be most pleasantly deuoured and eaten vp of these Heathen vnto whome they a dioyne themselues as if they were some fine and daintie cake the which is wont to be baked onely on one side that it may be the more pleasant in eating For such iunkets spice cakes and such like other daintrels are wont to be baked but on one side and not on both sides Therefore looke howe greedily those cakes are eaten vp by the guests so sweetly is the whole cuntry of the Israelites eaten vp that is to say consumed wasted pilled deuoured of the infidell people with whome they mingle themselues That which euen at this day also appeareth to be true in those common-wealths and godly kingdomes the which draw and seeke vnto themselues forraine helpes and aydes especially of Infidels For in the ende they are vtterly consumed
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
I am the least of the Apostles which am not meete to beâ—led an Apostle because I persecuted the Church of God He addeth last of all that unto the same God whom he bâ—â—â— worshipped and from his cradle as one being an Hebrew 〈◊〉 confessed to be Lorde of both heaven and earth himselfe 〈◊〉 notwithstanding disobedient and a rebell and that he was fledâ— from his presence as from the power as it were and rule of Lord lest he should do his commandements witnessing that ran away malitiously or of a set purpose and treacherously Aâ—â— such indeed in truth ought our repentance for to be What maner of repentance ours ought to be the whâ—â—â— in any case must be true earnest that it may give righteousâ—â—â— wholly unto God lay upon our selves wholly the whole faâ—â— and sinne As David doth Psal 51.4 saying Against thee agâ—â—â— thee only have I sinned and done evill in thy sight that thou mayest iust when thou speakest and pure when thou iudgest And Psal 32.5 Then I acknowledged my sinne unto thee neither hid I mine iniquitie for J thought J vvill confesse against my selfe my wickednesse unto the Lord and thou forgavest the punishment of my sinne Vers 10. Then vvere the men exceedingly afraide and said unto him Why hast thou done this for the men knevve that hee fled from the presence of the Lord because he had told them A iustifying of God and condemning of Jonas by the heathen A iustifying of God is here adioyned the which is made by the Heathen them-selues whereunto also is ioyned the condemnation of Ionas with an earnest rebuking of him made likewise by the same Heathen And this was set down by the prophet not onely that the course and proceeding in thinges might be understoode as they fell out in order at that time but also thereby to shewe his fault to be so much the greater and more shamefull and to amplifie the same which of the infidels themselves was iudged to be so grievous and clearely to proove that the iudgement of God against him was iust They all of them therefore are afraide when they heare these things the which Ionas had saide of the true God whome he had offended And this feare was an acknowledging of his almightie power and a confessing of the iust anger of God against Ionas The passengers rebuke Jonas very sharply but consider nothing of their owne sinnes and offences and so consequently against themselves also the which were conversant or had their aboade and were carried in that shippe Therefore considering the power of that God whome Ionas had offended and also the greatnesse of his offence they thinke that themselues now are not without daunger with him 1 The feeling of the true God otherwise toucheth the consciences of verie infidels then doth the feare of their idols They doe therefore grievously rebuke Ionas because that so trecherously hee had prooved so mightie a God both against himselfe and also all his fellowes which were ioyned with him But concerning themselves and their owne sinnes against God these good fellowes speake and thinke nothing Hereof wee are to gather two things the one that the sence or feeling of the true God doth farre otherwise moove the consciences of very infidels and unbeleeving persons 2 Sinne condeÌ„ned by the light of nature in some sort and doth pricke the same then the feare of their idols doth touch them The other that sinne namely so far forth as it is a contempt or despising of God is condemned by the testimony or witnesse of conscience and the light of nature left in the same of every man whether faithfull or unfaithfull For to the end that men should be left without excuse God would have this feeling of his righteousnesse to reigne and dwell in our consciences whereby we doe hold this generall principle That we can not offend God scorfree and escape without punishment For Paul Roman cap. 1. ver 31. speaking of the heathen saith that they did know the righteousnesse of God and that they which commit such things are worthy of death that is the very light of nature did leade them hereunto that sinne deserveth punishment And therfore Isaias cap. 5. v. 18. crieth VVo unto them which drawe inquitie that is do nothing else but as it were with all their might maine purposedly commit sinne with cordes of vanitie and sinne as with cart ropes Vers 11. Then said they unto him VVhat shall we do unto thee thâ— the sea may be calme unto vs for the sea wrought and was troublouâ— A deliberation what to do with Jonas A deliberation or advise taking what to doe the which proceeded or came from the feare of God which they had â—â—ceived by the words of Ionas by experience it selfe For on thâ—â— one part they see God to be iustly wraught with Ionas they aâ— knowledge by the words of Ionas that he is Lord of heaven aâ— earth the which can stirre up arme and trouble all the element unto the revenge of his name nay that he hath stirred them ready And on the other part they see Ionas also to be now huâ—bled and to become penitent for his sinne to be a godly man one that feareth that same God They therefore take pity on hiâ—â— VVherfore they dare not rashly attempt or enterprise any thinâ— against him whom they acknowledge for the servant of them God lest that God waxe angry with them also The passengers conceive hope of the savour of God towardes Jonas Furthermore out of that common principle and natural knowledge grafted in the hearts of men to wit that God is mercifull and favourable unto them that repent they do now conceive good hope of the wrath of God appeased towardes Ionas or happily hereafter to be appeased Beeing therefore troubled and perplexed or combred with these thoughtes wheâ— as in the meane season the sourges and tempest of the sea never a whiâ— abated they consult or take advise not onely with in them-selves but calling Ionas him-selfe to counsailâ— what is needfull to be done and what they should resolve or determine upon concerning him whome God manifestly by himselfe called for and had declared to be the cause of this danger that the wrath of God might be pacified In this deliberation appeareth first of all the singular curtesie and pitie of these marriners being otherwise barbarous and cruell men the which wee ought to imitate or follow 1. The curteous pitifulnesse of these marriners of vs also to be followed even then when we see any man iustly for his deserts to be punished either by God or else by the Magistrate as an heinous offender For we may not be like unto those bloudy Emperours of the Romanes Tiberius Caligula Claudius who were delighted with the blood and punishment of men and used to come earely in the morning into the market place to behold their executions For this is senslesse hardhartednesse and
afterwards he commeth vnto those which were peculiarly addressed vnto the Israelites vnto whom by name he was from God appoynted a Prophet Furthermore hee rehearseth those also which were ordayned against the Iewes themselues that is against the kingdome of Iudah because they also did vaunt themselues vpon the praise and title of the people and inheritance of God and that vpon better reason then the kingdome of Israel And thus much concerning the threatnings As for the promises Amos hath the same which other Prophets haue to wit first generall vnto all mankinde then particular vnto the true Church of God for and through the Messias promised vnto the Fathers that is our Lord Iesus Christ the which this our Prophet for the comfort of the godly doth excellently set downe But concerning the time wherein Amos prophesied The time wherein Amos prophesied thus I thinke sauing the iudgement of others the which I would not by this mine opinion haue to be forestalled Amos seemeth vnto me to haue been the second of all those Prophets whose prophesies wee haue in the volume as well of the great as also the small Prophets the which are extant or to be found in the Canonical bookes of the holy Scriptures And I thinke that he liued almost after fortie yeares at the least from the death of the Prophet Elizeus was by God raysed vp in the kingdome of Israel for that the same part of the people especially wanted earnest admonitions when as it had cast away the Word of God and the true Sacrifices and in the roome thereof set vp their owne The reason why the Prophet Amos is thought to haue prophesied about this time The reason of mine opinion is this because that Elizeus dyed at least about the first beginning of the reigne of Ioas the sonne of Ioachaz king of Israel for 2. King cap. 13. ver 14. mention is made that Ioas came to visite Elizeus lying in his death-bed in these words When Elisha fell sicke of his sicknes whereof he dyed Ioash the King of Israel came downe vnto him and wept on his face and sayd O my father O my father c. And that this was in the beginning of his reigne the diligent considering of that which followeth in that chapter and in the beginning of the next will easilie declare And from that time vntill the 27. yeare of King Ieroboam who was the sonne of this Ioas and in the first yeare in the which Vzzias began to reigne in Iudah which was the time of the beginning of this prophesie there doe come 41. yeares betweene So Amos then liued and prophesied in that age as he himselfe teacheth Ionai seemeth to haue been before Amos. But the Prophet Ionas seemeth in time to haue bin before him which Ionas his booke of prophesie is in the Canon or among the Canonicall bookes of the Bible for as much as either in the reigne of Ioas the father of this Ieroboam about the 27. yeare of whose reigne Amos might haue begun to prophesie or at least wise about the beginning of the reigne of this Ieroboam Ionas executed his office as appeareth 2. King cap. 14. ver 23. and so to the end of the chapter and as I haue shewed before in my notes before these Prophets So that the beginning of the Prophet Ionas may seem to haue bin some certain yeres after the death of Elizeus the succession of the Prophets for a time being discontinued as easily may be gathered if 2. King cap. 13. ver 14 be compared with cap. 14. ver 25. Wherefore among the Prophets Ionas the first in time of all the Prophets canonicall whose writings are in the Canonicall Scripture Ionas is the first in respect of time For that which is obiected of Micheas whose booke of prophesies is extant is against this nothing at all because that Micheas is not the same Micheas the which prophesied in the dayes of King Achab and was before Ionas And this our Amos is second Amos the second Oseas the third Oseas third who fell into the times of Ieroboam the sonne of Ioas king of Israel and Vzzias the sonne of Amasias king of Iudah but because he is sayd to haue prophesied vnto the times of King Ezechias it is likely that he began not at the selfe same beginning and instant of time in the which those two Kings each in his kingdome began to reigne but a little after For by the space of 14. yeares they reigned together Ieroboam in Israel and Vzzias in Iudah Therefore if we do graunt that Oseas began to prophesie an yeare or two after that same earthquake two yeare before the which Amos prophesied Oseas must then begin to execute his office in the 31. or 32. yeare of Ieroboam the sonne of Ioas king of Israel and in the 4. or 5. yeare of Vzzias king of Iudah For I hold that the same earthquake happened in the second yeare of the reigne of Vzzias and in the thirtith yeare of the reigne of this Ieroboam And Oseas prophesied vnto the beginning of Ezechias king of Iudah beginning at the 32. yeare of the reigne of Ieroboam sonne of Ioas which fell into the fifth yeare of Vzzias the king of Iudah that is by the space of full 70 yeares well neere Oseas prophesied almost full 70 yeares and Amos but 14. But Amos seemeth to haue finished his office within the space of that time wherein this Ieroboam of Israel and Vzzias of Iudah liued in one age together in their Kingdomes and Empires to wit by the space onely of 14. yeares For Amos maketh mention of no other King either of Israel or of Iudah but of Ieroboam the sonne of Ioas and of Vzzias And thus much of Ionas Amos and Oseas Esaias the 4. Prophet in order and time The fourth in order and time seemeth to haue been Isaias and to haue begun his office after Oseas but to haue continued it longer namely vntill the times of King Manasses by whom about the beginning of his reigne Isaias was put to death For when as Isaias maketh no mention of this Ieroboam who was the sonne of Ioas but of Vzzias Ioatham c. only he seemeth indeed to haue begun to prophesie vnder Vzzias king of Iudah but that same Ieroboam being now dead vnder whom both Amos and Oseas had now executed their office of Prophets Therefore in as much as Ieroboam the sonne of Ioas king of Israel dyed in the 14. yeare of Vzzias the king Isaias cannot seeme to haue prophesied before this time but afterwards about the 16. yeare of the reigne of Vzzias From which time vnto Manasses and the beginning of his reigne there come betweene aboue 80. yeares all which time Isaias must haue executed the office of a Prophet for he himselfe cap. 7. maketh mention of three score yeares Vers 1. The words of Amos who was among the heardmen at Tecoa which he saw vpon Israel in
priuiledge them from the wrath and iudgement of God and keepe them in safety and out of daunger from the same And here are other things reckoned vp vnto the which men vse and are wont to flee betake themselues as vnto safe couerts to hide theÌ„selues in namely the tops of most high mountaines such as is the top of Mount Carmel the deepe of the sea it selfe But euen from thence also God shal cast them out deliuer them to be spoyled and murthered of their enemies For from the bottome of the sea shall Snakes or Serpents be raised vp of God the which shal bite these fellowes with their venemous or poysoned teeth driue them from the waters euen whether they will or no. Vers 4. And though they goe into captiuity before their enemies thence will I commaund the sworde and it shall slay them and I will set mine eyes vpon them for euill and not for good Two parts of this verse THis verse containeth 2. parts The first wherin is comprehended yet another amplification of the remouing of the former aides The secoÌ„d 1. Another amplification of the remouing of the former aydes in the which is a coÌ„clusion of this remouing of theÌ„ The second amplification of the remouing of the former aydes is contayned in these words And though they goe into captiuitie before their enemies thence wil I commaund the sword and it shall slay them For God sheweth that these men shall not mitigate or lessen their punishment albeit they willingly yeeld themselues vnto their enemies that by this meanes they might escape their death and murther For whilest they shal yeeld vp themselues that willingly of their owne accord vnto the wil and pleasure of the conquerour and shall goe into captiuity yet shall they by the way bee killed with the sworde by the said conquerour their enemie So speaketh Isay of the cruelty of the Medes and Persians towards the Babylonians though they yeeld themselues and ioyne with them cap. 13. ver 15. Euery one that is found shall be striken through and whosoeuer ioyneth himselfe shall fall by the sworde And ver 16. Their children also shall be broken in pieces before their eyes their houses shal be spoyled and their wiues rauished Likewise doth God threaten his owne people that they shal both goe into captiuity and euen there also be consumed by the sword of their enemies Ierem. 9 cap. ver 16. I will scatter them also among the Heathen whom neither they nor their fathers haue knowen and I will send a sword after them till I haue consumed them The very like is cap. 49. ver 37. and almost in the same wordes For hee that by God is appoynted vnto the sworde because of his notorious sinnes must needes perish with the sword and shall not be able to deliuer himselfe by captiuity or voluntarie and willing yeelding And thus doth God shew Ierem. cap. 43. ver 11. that the Egyptians the which should fall into the handes of Nabuchad-nezzar shall die euery one that death whereunto he is appoynted saying And when he shall come to wit Nabuchad-nezzar he shall smite the land of Egypt such as are appoynted for death to death and such as are for captiuity to captiuity and such as are for the sword to the sword By the which is now gathered that men which are stubborne and hardened in their sins shal not anie where be safe and free from the wrath of God neither in heauen nor in earth nor in the sea Finally neither in their countrey neither among their enemies neither fighting it out neither yeelding themselues captiues shal they escape that iust punishment They must therefore repent 2. The conclusion of this remouing of their aydes Now the conclusion of this remouing of their aides followeth and is taken from the rendring of a reason of the same to wit from the iust anger of God against them There shall therefore bee no place in the which they shall not be in miserie because God who with his eyes vieweth all things shall not doe any thing for their good nor haue any louing care of them but shall deuise and dispose and ordaine all things for their destruction The eye of the Lord shall be vpon them vnto euill and that wholly and in all cases and he shall no where looke vpon them for their good or louingly Vers 5. And the Lord God of hostes shall touch the land and it shall melt away and all that dwell therein shall mourne and it shall rise vp wholly like a flood and shall be drowned as by the flood of Egypt The confirmation of the former conclusion by three effects THe confirmation of the conclusion by the euent or issue and falling out of things afterward For God shall manifestly appeare angry offended by the effects that shall follow with these Israelites And these effects are three The first There shall bee so great a smiting or affliction of this land 1 The punishmeÌ„t of the earth it selfe that euen the very earth it selfe which is a brute and dull or dead element shall tremble and shake feeling this curse and anger of God against it In which fearefull maner God powred forth his vengeance and tokens of his worthily incensed furie vpon the land of the Egyptians at what time he deliuered his owne people thence the horriblenes whereof is at large described Psal 114. ver 3 4 7 8. after this manner The Sea saw it and fled Iordan was turned back The mountains leaped like rams the little hils as lambs The earth trembled at the presence of the Lord at the presence of the God of Iacob which turneth the rock into water pools 2 And vniuersall Mourning of al the inhabitaÌ„ts the flint into a fountain of water The second The great and common or vniuersall mourning of the men or inhabitants themselues the which sheweth that this punishment is sent of God and shall bee generall and exceeding great For all shall mourne none being excepted no not the stoutest hearts or the most mighty vnto the which the miseries of the common sorte doe not easily and vsually reach The third is The wastnes and deformity of the land it selfe after the driuing out of all the inhabitants 3. The laying of the land wast as if the whole land were couered and drowned with waters and so consequently vntilled and desolate or lying waste like a wildernesse Read chap. 8. before ver 8. Vers 6. He buildeth his spheres in the heauen and hath layd the foundation of his globe of elements in the earth he calleth the waters of the sea and powreth them out vppon the open earth the Lord is his name THe second confirmation of the sayd conclusion and miserie to insue vpoÌ„ the Israelites taken froÌ„ the peâ—son of him that threatneth the same to wit of God himself The second coÌ„firmatioÌ„ of the former conclusion who is both true and almighty that
rough admonitions of whom he sayth Matth. 11. ver 16. Whereunto shall I liken this generation It is like vnto little children which sit in the markets and call vnto their fellowes and say wee haue piped vnto you and ye haue not daunced we haue mourned vnto you ye haue not lamented In this verse to be noted But there are two things especially to be noted in this verse The one the kinde of speaking it selfe the which is most significant by the doubling of the word pleade ye pleade ye 1. The phrase or kind of speaking it selfe and by the often repeating of the whoredoms that is the idolatries of this people the which they had both diuers and manifold and the same such also as they were most dearely in loue withall which thing the plurall number fornications doth declare and also these words sight or face and breasts in which parts of their bodie the Israelites are said to haue openly shewed and cherished or sostered that their filthines after the maner of desperate and common or shameles strumpets the which doe carrie both in their face and in their breasts and bosomes their paintings sosse and slabber wanton attirements and artes wherewith they prouoke and stirre vp men vnto filthie lust and to lye with them for they dresse trimme attire and colour and paint both their face and also most shameles breasts to entice and allure men withall 2. The matter it seâ—fe And these things are to be noted in the kind of speaking The other poynt to bee here marked containeth the thing or matter it selfe the which of the godly Israelites is to be told by way of admonition vnto the whole bodie that is to the rest of the Israelites to wit that they had violated or broken that same holie couenant or marriage of God with them And therefore that now they are not the people wife and spouse of God by reason of those their most filthie fornications For that spirituall marriage is broken and God is not now the husband of this people because he hath forsaken them or put them away as it were by diuorcement For so are sinners to be terrified or feared with the threatnings of the iudgements of God that they may repent Conferre and compare with this place other the like in the other Prophets as first that of Isai cap. 50. ver 1. in these words Thus saith the Lord where is that bill of your mothers diuorcement whom I haue cast off Or who is the creditor vnto whom I sold you Behold for your iniquities are ye sold and because of your transgressions is your mother forsaken Secondly Ierem. 3. ver 8. where GOD speaketh thus When I saw how that by all occasions rebellious Israel hath plaied the harlot I cast her away and gaue her a bill of diuorcement yet her rebellious sister Iudah was not afraid but she went also and playd the harlot And thirdly almost the whole 16. chapter of Ezechiel Vers 3. Least I strip her naked and set her as in the day that she was borne and make her as a wildernesse and leaue her like a drie land and slay her for thirst A liuely setting out of the daunger that was to fall vpoÌ„ them A Liuely setting out of the daunger that was like to insue wherein the necessitie of the former admonition is shewed to wit by the exceeâ—ing great daunger the which did euen then hang ouer the heads both of the bodie of the kingdome it selfe and also their successors and posteritie And first of all he dealeth with the daunger the which was then in breeding against the whole bodie And that is such that the condition and case of this whole nation shall become most miserable vnlesse it cast away her idolatries Three things to be noted in this verse In this verse three things are shewed to hang ouer the head of the whole land First that this nation shall of God be made so naked as she was at the first when as God adopted and chose it vnto him at the beginning the miserâ—ble estate whereof at that time is at the full set doâ—ne Ezech. 16. The second 1. God will make the land as naked as it was at the first that after he hath in this order forsaken her before he will make her into a wildernesse that is bring her into a great laying waste both of cities and also of men that is to say 2. He will lay it waste that he will send enemies vpon her the which shall robbe and spoyle all things shall destroy their townes and cities and slay the inhabitants The third is that in the end he will also kill it 3. He will cause it to dye for thirst and cause it to dye for thirst that is will afflict or punish it with a most miserable and lamentable kind of death Out of which appeareth that all our happines yea that which is earthly also doth depend or hang vpon the onely mercie and goodnesse of God towards vs Matth. 5. ver 45. the which when as through our sinnes we doe turne away from vs then doth great penurie and want of all things inuade or come vpon vs. And this doth Dauid acknowledge Psalm 30. ver 7. when hauing made great reckoning of the assurednesse of his former most prosperous estate he sayth vnto God But thou diddest hide thy face and I was troubled And so Psal 4. ver 6. by his answere the which he maketh vnto the common question of the worldlings concerning the attaining vnto good things he plainlie enough declareth that God his fauourable and louing countenance towards vs is the cause and procurer of the same Many sayth he say who will shewe vs any good but Lord lift vp the light of thy countenance vpon vs. Vers 4. And I will haue no pitie vpon her children for they be the children of fornications A danger that shall fall out vnto their posteritie NOw he preacheth of the daunger the which hangeth ouer the heads of the children of that nation that is ouer their posteritie also namely that it will come to passe that God afterwards will not take any pitie on them but will forsake them vtterly also cast them away See before concerning this matter cap 1. ver 6. The which thing afterwards came in deede and in trueth to passe as appeareth 2. King cap. 17. Now of that which hath gone before is gathered that neither that companie assemblie Idolaters and idolatrous assemblies albeit they haue some outward tokens of the couenant of God are not properly the Church of God or congregation which is an idolater is the Church of God properly albeit that outwardly it retaine some outward signe and token of the couenant of God neither that they which are of this companie and assemblie and doe worship idols albeit in old time they were circumcised or now be baptised are indeed the people of God because that in this place ver
more stirre vp both nations and confirme and auouch that the thing which here is rehearsed should come to passe indeed and in trueth Hee therefore thus speaketh with great earnestnes to awaken these dull and blockish fellowes Vers 9. Ephraim shall be desolate in the day of rebuke among the tribes of Israel haue I caused to know the truth A shewing what was by the Heralts to be proclaymed AN explanation or making of the matter more plaine For hee layeth downe the thing the which by these Heralts was to bee proclaimed To wit that Israel should be destroyed and brought into an horrible or fearefull wast or wildernes And although that vnder the name Israel the whole people bee comprehended yet in my iudgement these threatnings also doe peculiarlie and especiallie concerne the Priestes and Nobles of Israel as may appeare by the course of this whole chapter The time when these things shall come to passe And he doth set downe the day or the time wherein these things shall come to passe to wit that time in the which God will no longer as he then did chastice and correct Israel in bare wordes onely but in deed and wil make this selfe same ouerthrow and punishing of them to bee knowne by the euent or falling out of the matter vnto all the tribes and prouinces of that kingdome of Israel The which thing came to passe or was fulfilled by the Assyrians vnder Oseas the last King of the Israelites Therefore albeit that God oftentimes doe seeme to be slack and to make delayes or from day to day to put off the punishment of mens sinnes yet in deed and truth be sheweth in the end that he hath spoken the truth and hath not threatned in vaine because that those threatnings doe at the last appeare and come to passe Vers 10. The Princes of Iudah were like them that remoue the bound therefore will I poure out my wrath vpon them like water The figure Metasthasis or Transition is when as we either brieflie repeate what hath been said or else shew what remaineth to be said When both these things are performed together then is it called a perfect transition when but one of them as in this place then is it called an imperfect transation or passing to another matter THe figure Metasthasis or Transitio or passage to another matter For after that the Prophet hath set out the punishment the which did hang ouer the heads of the Israelites he passeth vnto the Iewes whose sinnes and punishment like to insue for the same hee now declareth also And that these things also doe appertaine and are to be referred vnto the Priestes and Nobles of the kingdome of Israel especially the wordes themselues of the Prophets doe declare This verse hath two partes The first sheweth the sinnes of the Iewes and that by a metaphor which what it is see Amos cap. 4. ver 12 or similitude For they are compared vnto those that remoue and maliciously confound land markes Whereupon insue great hurliburlies and disordering of things yea and sometimes warres and fallings out euen among citizens themselues or among kingdomes Hereof is that saying of Ouid Termine siue lapis siue es defossus in agro Stipes ab antiquis tu quoque nomen habes Si tu signasses olim Tyreatida terram Corpora non letho missa trecenta forent In English thus Thou God of bounds if stone thou be Or doule deepe set in ground Of old thou also hast thy name And thus the same doth sound If in times past thou bounded hadst And mark'd the Tyrean soile Three hundreth persons then by death Should not haue tane the foile A law of God against remouing of markes and bounds Wherefore this sinne is most sharply punished in the law of God Deut. 19. ver 14. there is a law set downe touching this matter after this maner Thou shalt not remoue thy neighbours marke which they of old time haue set in thine inheritance that thou shalt inherit the land which the Lord thy God giueth thee to possesse it And Deut. A curse against the same sinne 27. ver 17. there is a curse pronounced against those that commit this sinne Cursed be he that remoueth his neighbours marke and all the people shall say So be it Hereof also is much spoken in the ciuil lawes of the Romans in the whole title Digest De termino moto Now the Princes the Priestes of Iudah did confound remoue and alter the markes set by God Deut. 19. in distinguishing and seuering of ciuill and Church matters the one from the other for that the Kings did with great pride of minde assay and would haue vsurped or vnlawfully taken vpon themselues the priuiledges and offices of the Priestes as appeareth 2. Chr. cap. 26. by Vzzia his attempting to burne incense in the Temple of the Lord. And also 2. King 16. ver 10.11 By Ahaz his prescribing Vriiah the Priest to make an idolatrous Altar after the paterne of that of Damascus for when as the Magistrate how faithfull and godly soeuer hee bee encrocheth vpon the office of the pastors and on the contraric when as the pastor of the Church taketh on him the office of the politick Magistrat doubtles there must needes follow great disturbance and disordering of things and the markes and boundes which God hath set in the due gouernement of this world are pulled vp and al things are turned topsie turuie and doe run to wrack ruine and decay This therefore was the sinne of the princes of Iudah Now followeth the punishment 2. The punishment of the former sinne in remouing of markes namely not onely the anger of God but also his red hot or burning anger that is the most exceeding great heate of the wrath of God against them And this heate of the wrath of God shall not fall vpon them by droppe meale but shall be poured downe vpon the heads of them For the anger of God shall light vpon them and follow after them withall his might and maine sway and weight And it shall be poured out vpon them as water that is to say most plentifully and in great aboundance and on eâ—ery fide bursting forth and diuiding it selfe into all places like as water poured out is wont to doe This is indeede a most sharp and heauie punishment of proud Princes and such as confound or alter the boundes set by God whereby God beateth downe their stubborne pride and power albeit that for the most part such kinde of fellowes are not afraide of men at all but range about without punishment being held vnder and kept back with no feare of lawes nor punishments of man Let therefore princes and rulers whatsoeuer consider how great a iudgement of God hangeth ouer their heads when as they meddle with those things which appertaine not vnto them and will order them at their pleasure without any warrant from Almightie God Vers 11. Ephraim is oppressed and broken in
latter parte comprehendeth the causes of this exhortation and conuersion and the same twaine of the which the first is taken from the duetie of the Israelites to wit because that this true God was peculiarly their GOD 1. Frō their duty and so consequently it was their duety to worship him He sayth therefore Returne vnto the Lord thy God For there is no doubt but that these wordes haue relation and respect vnto that singular or especiall couenant the which by a solemne oath was made with Abraham betweene God and this people So Exod. 20. God sayth I am the Lord thy God The other or second reason is taken from a moste lamentable euent or falling out of the matter 2 Frō the lamentable falling out of things vnto them by their forsaking of God by triall and experience whereof they ought now to be wise For they had nowe already fallen in parte for that they had forsaken this God which iniquitie of the Israelites is by a certaine excellencie called Iniquitie because idolatrie is and hath been the greatest cause of all the iniquities of Israel and the chiefest cause of all other iniquities and the which also euen now at this day doth very greatly prouoke God Vers 2. Take vnto you words and turne to the Lord and say vnto him take away all iniquitie and receiue vs graciously so will we render the calues of our lips A Staying in the laying out more plainely of the former matter for he doth not onely exhorte them vnto repentance A staying in the making more plaine of the former matter but also describeth what manner of repentance it ought to be as Ioel cap. 2. Therefore there is here contayned a full declaration of true repentance Moreouer the Prophet seemeth to speake of publike repentance not of priuate repentance only albeit that priuat repentance hath and doth bring forth al these signes tokens of it also For in this place the Prophet doth not only require an inward feeling of sorrow the which sinners doe conceiue because of God whom they haue offēded but words also that is he requireth a manifest protestation and declaration of this their mind and inward sorrow Wherefore he sayth Take vnto you wordes speake vnto the Lord himselfe with wordes that is to say let this your conuersion or repentance and turning vnto God appeare vnto all men both by inward and also by outward signes that it bee not fained nor vnknowen but that ye may edifie all and by your example cal backe others vnto the same God And these wordes which the Prophet biddeth them to take are a publike prayer vnto God and such as must be made in wordes as may easilie bee gathered by the wordes themselues the which the Prophet here deliuereth vnto them The prayer of the repentant containeth two things This prayer of those that repent contayneth two thinges first that God would forgiue all their iniquities For first there commeth vpon those that truely repent and ariseth in them a feeling and sorrow of sinne and therefore their prayer beginneth at the begging of forgiuenes of their sinnes 1 A begging of forgiuenes of their sinnes as appeareth out of the fiftie one Psalm vers 2 3. where Dauid his words be these Wash mee throughly from mine iniquities and cleanse mee from my sinne For I knowe mine iniquities and my sinne is euer before mee And they desire to haue them forgiuen them that is freely to bee remitted or released and taken awaie by GOD because they know that they can bring no ransome vnto God for their sinnes of themselues but in this that they can pay for them and haue to pay for them that all the same is giuen them of GOD himselfe through Christ whose onely death and blood is the ransome that is the full price for our sinnes 1. Tim. 2. vers 6. Who gaue himselfe speaking immediately before of Christ a ransome for all men Furthermore they pray that al their iniquitie may be taken away and not onely some parte of it because they knowe that there is no sinne before God which deserueth not euerlasting death For as Paul writeth Roman 6. vers 23. The wages of all sinne is death And thus much hath the first part of the prayer of the godly penitent or repentant 2. Desireth benefites also of God and offereth him praise and thankesgiuing Now the latter part desireth benefites of God also and offereth him praise and thankesgiuing And here is the true nature of Christian repentance described the which expresseth and resembleth both the words and maners and also the prayers of her mother that is to say our faith in Christ from the which no doubt it springeth For from whence commeth this so great trust that I say not with Paul 2. Cor. 3. ver 12. Boldnes of sinners and miserable wretchedmen and accusing themselues of guiltines before God that all this notwithstanding they doe both craue and also looke for benefites from the selfe same God It commeth doubtles from faith in Christ that is to say from that assurance of minde the which the holy ghost giueth vnto them that their sinnes are freelie forgiuen them through Christ the sonne of God and that they are all released vnto them and that the same God whom they haue offended is now through the same Christ become a God and a father fauourable and louing vnto them and not a Iudge so that they can say with Paul Rom. 8. ver 33. Who shall lay any thing to the charge of Gods chosen So Dauid also repenting beggeth benefites at the hands of God both for himselfe and also for the Church of God Psal 51. ver 12. for himselfe Restore me to the ioye of thy saluation and stablish me with thy free spirit ver 18. For the church Be fauourable vnto Zion for thy good pleasure builde the walles of Ierusalem Wherefore their opinion is false which doe separate or seuer true repentance of minde from faith or doe thinke that this vertue doth spring from any other place then the rest doe that is from any other fountaine then faith The godly penitent therefore doe say and that the holy ghost by the Prophet so prompting and teaching them Lord bestowe good things or benefites vpon vs to wit such as appertaine vnto our saluation and earthly also because they know him by Christ to be reconciled or made friends and appeased with them For this is a true saying As often as a sinner shall sigh I will no more thinke vpon his iniquitie Ezech. 18. And this other Esai 1. ver 16.18 Take away the euill of your workes from before mine eyes although your sinnes be as scarlet they shall be white as snowe Finally God doth cast them into the sea that they may not any where appeare or come vp into remembrance before him And these things doe the godly penitent aske of God The godly penitent doe offer also vnto God thankesgiuing These selfe same
by this selfe same word land is signified the element of the earth it selfe For the same it selfe shall then be made partaker of this blessing of God as it is made now of the curse because of the sinnes of the people So before cap. 1. ver 10. the earth is sayd to mourne And it is exhorted vnto all kind of gladnes feare dread being banished before the which doubtles might be a let or hinderance thereunto So be the words of this verse first Feare not then be glad and reioyce For here both inward and also outward ioy is described by the Prophet by the words of being glad and reioycing Now the cause of this stirring vp and exhortation vnto ioy is the most assured promise of God concerning the deliuerance helping and comforting of the earth that is of the Church the which was to insue and the same not any common or small but most excellent great and indeed miraculous or wonderfull vnlooked for and extraordinarie ioy and gladnes For God will studie withall his indeuour to doe it that is to lift it vp and aduance it as the enemies of whom mention was made before with all their indeuour laboured to oppresse and destroy it Wherefore here and in the verse before there is a manifest Antithesis or matching together of contraries betweene the indeuour of God and of the enemies of his Church his in comforting theirs in ouerthrowing of the Church Vers 22. Be not afrayd ye beasts of the field for the pastures of the wildernesse are greene for the tree beareth her fruit the figge tree and the vine doe giue their force An amplification of the former exhortatiō vnto ioy AN amplification of the former exhortation vnto gladnesse whereby not onely men themselues but also beasts are stirred vp vnto ioy because of God being pacified and because of his blessings vpon his land and vpon the Church So Psal 147. the Prophet proueth all creatures to praise the Lord because of his great mercie and goodnes towards the same After the same maner before cap. 1. ver 18.20 the beasts of all sorts are sayd to mourne because of the wrath of God There is here added a cause of this ioy or exhortation vnto ioy contrarie vnto that for the which they did mourne For then all kinde of fruites either naturall as are herbes which do grow in the deserts mountaines and pasture grounds or els such as are sowen and planted as are wine oyle figges shall abound and be enough fit and sufficient for the nourishing both of beasts and also men Hereby appeareth that the fruitfulnes of the earth and of plants nay that all fruits of the earth doe come of the only blessing and good will of God towards men and not from the starres or fortune Psal 107. Matth. 5. Vers 23. Be glad then ye children of Zion and reioyce in the Lord your God for he hath giuen you the rayne of righteousnes and he will cause to come downe for you the rayne euen the first rayne and the latter rayne in the first moneth An amplification of the former exhortation vnto the church AN amplification of the former exhortation or comfort vnto the Church it selfe the which is now her self spoken vnto by name and exhorted expresly to be glad and reioyce because of the blessings of God to come towards her And first of all the earthly blessings are set downe vnto the 28. verse and afterward the spirituall blessings But this verse containeth three things One a description of the Church in these words ye children or sonnes of Zion that is Three parts of this verse O ye the issue and ofspring of the Church 1. A description of the church and of that people and place whom God hath peculiarly chosen vnto himselfe and taken by couenant for his owne people and inheritance The second a declaratiō of that ioy the which the Prophet requireth of the Church 2. What maner of ioy their ioy must be to wit that it be holie not prophane or worldly spirituall not carnall true not fained profitable not hurtfull So then he will haue that the godly reioyce in Iehouah that is in the true God and that in their God that is in this respect and for this cause for that hee is their God he is their father he is their patrone or defender peculiarly Ioy then as also sadnes is two-fold that is to say godly and worldly as appeareth concerning sorowe expresly 2. Cor. cap. 7. ver 10. For godly sorowe causeth repentance vnto saluation not to be repented of but the wordly sorowe causeth death 3. The cause of this ioy The third sheweth the cause of this ioy to wit God pacified towards his and so consequently now exceeding louing and bounteous Of which thing this is a witnesse first the earthly blessing the which God will bestowe on his Church cleane contrarie vnto that iudgement the which was a signe of God being angrie with her For then was threatned that there should be a barrennes of all things necessarie to liue withall and consequentlie a famin but now is promised great fruitfulnes and that men shall sowe Therefore God shall giue raine of righteousnes that is both seasonable or the morning or first raine as Iames speaketh of the husband man patientlie wayting vntill he receiue the former and the latter rayne cap. 5. ver 7. and also the latter or iust raine that is in such measure and moderation as shall be needfull neither too much nor too hastie For vnseasonable and ouermuch raine maketh thinges sowen and corne rotten cap. 1. ver 17 corrupteth or spilleth it The like blessing God promiseth vnto the louers and such as are obedient vnto his lawe Deut 11. ver 14. I also will giue rayne vnto your laend in due time the first rayne and the latter that thou maist gather in thy wheat and thy wine and thine oyle And because God is the giuer of these things his people are commaunded to craue them at his hands Zach. 10. ver 1. Aske you of the Lord saith the Prophet rayne in the time of the latter rayne so shall the Lorde make white cloudes and giue you showers of raine and to euerie one grasse in the fielde Vers 24. And the barnes shall be full of wheate and the presses shall abound with wine and oyle The first amplification of the former benefit taken from the extraordinarie manner of performing the same THe first amplification of the former blessing and promised abundance of things necessarie to liue withall And it is taken from the extraordinarie maner after which it shall be done and that in euery kinde of fruite For then the garners or barnes shall not onelie haue great store of wheat of drie fruites of all sortes but also shall be filled full Their wine presses and other presses which are the instruments to make other liquid or moist commodities withall shall euen flow and runne by the streetes
godlie might vnderstand that the condition of the Church should be alwayes happie and that God would haue a perpetuall care of the same And the Prophet by name speaketh vnto Zerubbabel their Prince or Captaine because that vnder his person the rest of the people of God is comprehended and because that he was a figure of Christ And of Christ his kingdom are these things especiallie and properly to bee vnderstood For Christ his sake are all these blessings both earthly also heauenly bestowed vpon the church Further hereby appeareth that Princes ought to haue an especiall care in restoring the worship and seruice of God Vers 22. Speake to Zerubbabel the Prince of Iudah and say I will shake the heauens and the earth Christ at his death by diuers signes and after diuers wâ—ies did shake both heauen and earth CHrist dying that he might reigne with diuers signes and wayes did shake heauen and earth as it is to bee seene Mat. 27. ver 45.51.52.53 in these words Now from the sixt houre was there darknes ouer all the land vnto the ninth houre And behold the vaile of the temple was rent in twaine from the top to the bottome and the earth did quake and the stones were clouen And the graues did open themselues and many bodies of the Saints which slept arose and came out of the graues after his resurrection and went into the holie citie and appeared vnto many Vers 23. And I will ouerthrow the throne of Kingdomes and I will destroy the strength of the kingdomes of the heathen and I will ouerthrow the chariots and those that ride in them and the horse and the riders shall come downe euery one by the sword of his brother The world shaken with ciuill warres after the death of Christ AFter the death of Christ also when as the Gospell beginneth to be preached the whole world in a maner is begun to bee shaken with the ciuill warres of the Romanes And Christ warneth his Disciples of these matters Matth. 24. ver 6. in these words saying Ye shall heare of warres and rumors of warres see that ye be not troubled for all these things must come to passe but the end is not yet Albeit that this also may bee referred vnto those ouerthrowings and destructions of kingdomes yea and also of the Monarchies or Empires of the world the which fell out after the returne of the people from Babylon vntill the receiuing and allowing of the Gospell such as were the Monarchies of the Persians and Macedonians That which the prophane or heathen histories doe witnesse to haue been done also Vers 24. In that day saith the Lord of hosts wil I take thee O Zerubbabel my seruant the sonne of Shealtiel sayth the Lord and will make thee as a signet for I haue chosen thee sayth the Lord of hostes HOw deare the Church is vnto God could not better nor more honorablie be expressed then by this similitude of a signet or ring that a man weareth to seale withall And the same similitude vseth the Prophet Ieremie chap. 22. vers 24. against Ieconias the sonne of Iehoiakim signifying that if he were neuer so deare vnto him but alwayes in his sight like vnto a signet on a mans finger yet he should be destroyed The words be these As I liue sayth the Lord though Coniah that is Ieconiah by taking away the first sillable the sonne of Iehoiakim King of Iudah were the signet of my right hand yet would I pluck thee thence FINIS The Commentary of Lambertus Danaeus vpon the Prophet Zacharias CAP. 1. Two partes of this prophesie THere are two especial and principal parts of this prophesie The first wherein the state of the people of the Iewes 1 A description of the state of the Church from Zacharias his prophesie vnto the reigne of the Antiochi and so consequently of the church of God is described or set forth from the time of Zacharias vnto the crueltie of the kings of Syria and chiefelie vnto the reigne of the Antiochi ouer the Iewes And this description lasteth from the first chapter of this book vnto the eleuenth 2 What thence forth should fall out to the Iewes vntill the ouerthrow of Ierusalem The secoÌ„d part sheweth what should fall out vnto the Iewes from that time vntill the destruction of Ierusalem And this narration conâ—inueth from the beginning of the eleuenth chapter vnto the end of the booke Both these parts in this prophet like as in the rest doth consist both of the threatnings and also of the promises of God Also the Iewes at that time were the true church of God and the type or figure of the church vnder the gospell of Christ that is of our church And as some of those threatnings of God doe appertaine vnto the church it selfe and some vnto the enemies thereof so some of the promises of God doe belong especiallie vnto the Iewes some also vnto the whole church of God out of what nation and at what time soeuer it be gathered The scope and drift of this prophet So then the scope and drift of this prophet seemeth to bee first to exhort the people both vnto the building of the temple the which the Iewes had then in hand and so these two Prophets Aggaeus and Zacharias doe help the one the other 1 He exhorteth vnto the going forward with the building of the temple Aggaeus Zacharias and Zacharias confirmeth the prophesie of Aggaeus and also vnto the repairing of the citie Ierusalem the which he foretelleth shall afterward be builded againe and maintained through the fauour of God and that in the same place of the same measure and bignes which once it had and of the same spirituall dignitie Secondly he foresheweth so farre as was sufficient for the comfort of the good and godly the fate as I may so terme it of this citie when it should be builded and of the people as it was determined by God and such things as should fall out particularlie Zacharias and Aggaeus prophesie both at â—ne time He was therefore of the same time with Aggaeus and his fellow and companion in stirring vp the people to the worshipping and seruing of God holilie and purelie as appeareth Esdr cap. 5. ver 1. after this maner Then Haggai a Prophet and Zachariah a Prophet the sonne of Iddo prophesied vnto the Iewes that were in Iudah and Jerusalem in the name of the God of Israel euen vnto them As for the citie of the reedifying or building vp againe whereof the Prophet Zacharias prophesieth Nehemias afterward builded vp the same almost fortie yeres after the decree of Cyrus touching the sending home of the people of the Iewes as appeareth Nehem. cap. 3. Furthermore this booke consisteth of many prophesies and is full of types and figures whereby things to come were wont to be signified by the Prophets to the end that men should giue the more diligent heed vnto those foretellings and
for the which Iudas betrayed his master Christ For these things were a type or figure of those things which afterward fell out in Christ and doe teach at how vile or base and small a price our Lord Iesus Christ the Sauiour of the world was esteemed or valewed by the Iewes Doubtles no cow nor the verie vilest slaue or bond man that euer was hath been rated at so small a valew Vers 13. And the Lord said vnto me cast it vnto the potter a goodly price that I was valewed at of them And I tooke the thirtie peeces of siluer and cast them to the potter in the House of the Lord. God cannot abide to haue him and his to be so baselie accounted of A Commandement of God whereby is vnderstood that God can no longer abide himselfe and all his to bee so smallie accounted of Therefore hee willeth this price of his valewed labour to be cast away as a thing vnto him altogether reprochfull and a most assured testimonie or witnes of the great contempt or despising both of him and his But some doe mysticallie or spirituallie expound these 30. sicles of siluer of vaine and toyish ceremonies with the which these meÌ„ would worship God contemning or setting at nought true godlines which things God reiecteth Isai cap. 1. ver 13. saying Bring no moe oblations in vaine incense is an abomination vnto me I cannot suffer your new moones nor Sabbaothes nor solemne dayes it is iniquitie nor solemne assemblies And cap. 66. ver 3. God saith of these things He that killeth a bullocke is as if he slow a man he that sacrificeth a sheepe as if he cut off a dogges necke he that offereth an oblation as if hee offered swines blood he that remembreth incense as if he blessed an idoll yea they haue chosen their owne waies and their soule deliteth in their abominations This interpretation I confesse to bee true But yet notwithstanding these things are to be taken according vnto the letter and were fulfilled in Christ as appeareth Mat. 27. verse 9.10 where it is said Then was fulfilled that which was spoken by Ieremias the Prophet saying And they tooke thirtie pieces of siluer the price of him that was valewed whom they of the children of Israel valewed and they gaue them for the potters field as the Lord appoynted me Three things here commanded Further the Lord doth here command three things First that this money should be cast away by the Prophet in token of contempt The reason is added to wit in mockage for that forsooth it is a goodly that is a trifling price and reward 1. That the money be cast away and appoynted by the Iewes for a most manifest contempt or despising of so great and so long and so profitable care and paines both of God himselfe and also of all his Prophets for them Secondly he commandeth that it be cast away vnto the potter that is 2 That it be cast away vnto a potter vnto a most base and most contemptible craftes man For hereby is shewed that not any the most basest artificers would bee content with so meane and small a price for their so long worke and seruice be it neuer so base and simple And therefore much lesse was God or the Prophets of God to be valewed at such a matter of nothing Yet out of this place ought not to be gathered that wee can either valew the due and iust price and worth of the benefites of God or pay the same vnto him for his paines but onely that the giftes and graces of God and seruice of his Ministers ought alwaies of vs to be had in greatest account regarde Thirdly 3. That it be cast vnto à potter in the Temple God commandeth that it be cast away in the Temple it selfe vnto some potter both that in a manifest and publike place the Prophet may witnes that God doth condemne this his contempt and also that by this meanes he might the more sharplie pricke the Sacrificers and Priestes themselues vnto whome this care appertained that God should not be thus contemned or despised but that the worship and seruice of God might floâ—â—sh and be obserued accordingly both these things was obserued in that same lowe and small price which Math. 27. the Priestes payed vnto Iudas Iscariot for the buying of Christ at his handes as if he had been a most vile bondslaue and Iudas afterward cast it down in the temple wherewithall was bought the potters field the which is wont to bee bought for a very small price Vers 14. Then breake I mine other staffe euen the Bandes that I might dissolue the brotherhoode betweene Iudah and Israel An other signe shewing the diuision of the tribes and disagreement betweene them ANother signe and outward token wherewith by an amplification the vtter casting away of this people from God which was afterward to insue is declared to wit it is foretold that it shall come to passe that there shall no more bee any peace and agreement betweene them but that Iudah shall be separated from the other tribes and contrariewise that is the other tribes shall be separated from Iudah who notwithstanding before liued both ioyned together and agreeing within themselues and also were brethren Two partes of this verse This verse containeth two things The signe it selfe and the declaration of the same Both partes are easie by that which hath beene saide vppon the seuenth verse 1. The signe But the accomplishing and fulfilling of this disiunction and separation of this people appeared both after the death of Christ 2. The interpretation of the saâ—e vnto the destruction of Ierusalem and also is to bee seene at this day at which time wee doe see that nation to bee most miserablie scattered and that they doe not knowe one another nor yet agree within themselues Vers 15. And the Lord sayd vnto me Take to thee yet the instruments of a foolish Shepheard The third signe contrarie vnto the two former THe third signe contrary vnto the two former wherby is shewed the destruction that shall bee of the whole nation because of their most wicked gouernment which shal be by their Shepheards as wel politicall or of the Common wealth as Ecclesiastical or of the Church The which was most especiallie fulfilled in all that time the which passed before the times of the Machabees vnder the Antiochi and afterward also when as the same parties of the house of the Machabees were both Kings and also Priests vntill the comming of Christ but most chiefelie of all it was fulfilled from the time of Christ his Passion vntill the destruction of Ierusalem to wit by the space of fourtie yeares continually as may sufficiently bee vnderstood by the second and third booke of Iosephus of the warres of the Iewes and also at the besieging of the citie it selfe The two former signes did shew the care of God for them this sheweth the casting
in feeding his flocke 1054 how Christ shall be a king vnto his Church 1024 the true Church of God what it is 793 the true Church of God never vtterly destroyed 218. not cast away though it be punished 832 what maner of coÌ„pany the Church of God shal be 850 the authority of the Church is from Christ 646. the happinesse therof 996. the comfort thereof 834 836. the benefites of God towards it 813. what he requireth of his Church 961. from whome he will gather it 349. he rendereth like for like to the enemies thereof 80 the afflictions of the Church come to passe by the provideÌ„ce and will of God 924. a lesson for the Church of God at all times 650. a description of the restoring of the Church 332. why the enimies of the Church are called hornes 924 all Church matters belonged to the Priests 945 Contempt of Gods law the cause of divers sinnes 867 Contempt of God and the manner of the same 431 Counsellers of Belial 698 Covetousnes is unsatiable 595 the corruption of the Court a great mischiefe vnto kingdomes 443 〈◊〉 bad practise of Courtiers 442 the time of the CreatioÌ„ of the world vntill Christ divided iuto seven ages 46 Cruelty displeaseth God 216. 117 sundry kindes of Crueltie 314 D A Daller what kinde of coyne it is 374 Damascus the chiefe citie of Syria 207. punished 209 the nearer a Danger is the more circumspect wee ought to be to eschue it 762 what is meant by one Day 1100 Devill the authour of lies 1084 Diademe what it is 737 Divinours 2 E ELias 52. compared with Moses ibid. the Earth punished for the sinnes of the people 317 Elizeus prophesied foure and fiftie yeres 53 Enemies of Gods Church destroyed 1106. a vision of the Epha and meaning thereof 966 Evill what it signifieth 233 what it is to put a far of the Evil day 282 Extasie contained vnder vision 28 F FAith hath the promises of this life and of the life to come 965. confirmed by afflictions 1092. the nature thereof 625. the force thereof 808. Faith going before knowledge and how 370 Famine 249. described 293 The description of a Fast 988. many kindes thereof 774. all sortes must come thereunto 775 Fatherlesse children finde helpe of God 564 tokens and effects of Feare 716 Flattery getteth friends 618 Forgivenesse of sinne a benefite of God 848 Fruitfulnesse in bearing of children was in old time reckened for an especiall blessing of God 390 G GEntiles called and converted 1109. 1108. Geomancie 10 the Gibeonites villanie and the punishment of the same 477. 478 Glory is vsed for issue or childreÌ„ 480 Gluttonie 390 God described 260. is vnchangeable 517. hateth them which work wickednesse 484. coÌ„pareth himselfe to a leopard 547. Iudgeth according vnto the truth 664. can neuer be deceived or hindred 856 hath rule over death it selfe 539. is the fountaine of goodnesse in Christ 426. is â—ever the authour of death to any 530. is not subiect to passions or affections 654. is alwaies true and never faileth 629. is careful to punish sin thogh men be carelesse in committing it 439. 96â— continueth his benefites towards his children 532 spareth the world for a small company of the godly 828. is strong and holy 517. declared his will by his prophets 10. teacheth vs by none other way but by his word 502. is to be served both with soule and body 488. fighteth for the Iewes 1029. is Lord over all but not father of all in Christ 88. loves whoÌ„ he punisheth 233. is alwaies neere to his Church 357. delighteth not in iniustice or crueltie 620. the true God compared with false gods 628. he only is to be trusted vnto 494. in himselfe he can not be hurt but in his members 698. he only calleth prophets 911 how he is said to repent 290. Naturall reason doeth teach that there is a God 97. nothing can hinder him in his purposes 571. when he is said to doe evill 234 Gods power laide foorth by effects 690. his omnipotencie described 327. three effects of Gods favour toward his Church 787. his foure sore iudgements 367. his loue towards his children 684. his anger the cause of the destruction of maÌ„ 921. his kingdoÌ„ first to be sought for 453. his benefits towards the Israelites 225. they are then to be received wheÌ„ they are offred 502. five effects of his maiestie 252. his titles heaped vp and what we are thereby to learne 239. his giftes towards the godly 565. 566. his anger like a flame 693. his anger the fountaine of all misery and calamitie 481. his passage ioyfull 268. his favour towards his is perpetuall 811. his love towardes his Church 920. his power described 259. how he is said to remember or forget 315. in what sense he is said to sweare by his holinesse 243. what his riding and sitting vpon vs is 501. why he imparteth his benefits with vs. 1020 we must swear by the name of God alone 398. it is better to fall into Gods hands then into the hands of men 482. 483. all good gifts proceed from God alone 291. the end of the vse of the giftes of God 786. the happie estate of those whome he favoureth 631. no help against his punishment 873. whome he chideth he saveth vnles they hurt themselves 826. to worshippe God after a straunge manner is to contemne him 456 Gods revelation after 3. maners 28 exaÌ„ples of his anger 515. a coÌ„trarietie betweene the true God Idols 886. Gods help to be preferred before mans 463 an admonition for the godly 353. to continue in well doing 428 H HAbacuk 61. his time of prophesying 899 Hydromancie 10 Hypocrites worship God in shewe onely not in sincerity of heart 659. how they repent 357 I IAcob his base estate 536. his vertues 524 what I dolatry is 355. a description of the Idolatry of the Iewes and punishment of the same 460 to attribute the administration of the word vnto the course of planets is Idolatrie 652 Idolatrie hated of God 365 Idolatrie the cause of the iudgements of God 817 what good followeth the banishment of Idolatry 273 Idolatrie encreaseth by degrees 522 Idolatry defaceth the true worship of God 534 Idolatrie infectious 453 the nature of Idolaters 542 Idolatours are not the Church of God 355 Idolatours vnder the shew of religion doe mock God 521 The vanitie of Idols and falshood 433 why Idols can not help vs. 885 why we should not seek vnto Idols 1036 How great a sinne it is to enquire of things to come at Idols 393 Idol places in what sense called sanctuaries 299 Iehoshua the type of Christ 946 Iehu 52. his punishment and why it was inflicted 344 Ieremy accused of treason 301 Ieremy weareth a woodden chaine 71 the situation of Ierusalem 1â—â—8 what is meant by Ierusaleâ—â— 1102 why God is said to dwell in Ierusalem 577 the stubbornnes of the Iewes against God 845. their punishment 219 the desire of God to have the Iewes