2 The name and stock of the prophet This prophet then is Ioel and that not euery Ioel for it may be that at the same time there were many famous knowen men of that name but he which was the sonne of Pethuel so consequently most knowne among others of the same name For I thinke the name of the Father added here in this place elswhere by the Prophets to shew that they for as much as they were of an honest and knowen family or house were voyd of all suspicion as if after the example of the false Prophets they did preach for couetousnes and gaine or did any thing of flattery for vaineglory sake or tooke vpon them to deale publikely but God in such sort mouing and commaunding them Ver. 2. Here ye this O Elders and hearken ye all inhabitants of the land whether such a thing hath bin in your daies or yet in the daies of your fathers The proposition by way of amplification Insect a are a kind of small vermin deuided in the body betweene the head and the taile hauing no flesh bloud sinnues c. as are flies gnats bees antes waspes hornets and such like THe Proposition or priucipall poynt by way of amplification And this amplification was needefull because of mockers and scorners of God For when as the Prophet was to speake of locusts palmer wormes grashoppers caterpillers which are filly creatures and of the kinde which they call insecta and of their power against men and the kingdome of Iudah he should by by moue laughter vnto these scoffers in that he should thunder and so greatly go about to fray men so exceedingly with so smal and light matters He doth therefore by the effects describe the matter it selfe both as in part it was euery where felt already and was more to be perceiued yet hereafter sheweth that it is a most grieuous fearefull iudgement of God the which they otherwise peraduenture would haue contemned or despised So Exod. it appeareth that God by locusts ouercame the Egyptians And this plague among the rest is reckoned vp Psal 105. ver 34 in these wordes He spake and the grashoppers came and caterpillers innumerable So 1. Kinng 8. ver 37 such kind of creatures beasts are reckoned vp among the most bitter scourges whippes of God And elswhere they are called the great army or host of God For nothing is light or weake the which God armeth against vs. 1 Who are stirred vp to heare This verse hath two things to be noted For we must marke both whom he stirreth vp to heare and why he stirreth them vp And first of all he stirreth vp those who among that people are Elders in age 2 Why they are stirred vp and might haue noted and marked both more and greater iudgements of God by reason of the length of their yeares Secondly al the rest of the inhabitants of the land of Iudah as namely all vnto which this speech is directed And all these doth God wil to heare these things which follow not only with the eares of their body but also earnestly to applie their minde thereunto to weigh and thinke vpon them with themselues and diligently to hearken vnto them But why the Prophet thus dilignetly warneth them to heare both the regard of the mttaer and also the greatnes of the daunger wherein they either already are or presently are like to be doth perswade For as it is here sayd in that kinde there yet had neuer bin any daunger or hurt like or equall vnto it either in the memory or remembrance of those which were aliue or else in the times of their elders For where as it is sayd of the grashoppers which God in his anger sent vpon Pharao and his land that they were such as neither their fathers nor their fathers fathers had euer seene vpon the earth vnto that day that maketh nothing against this which is here spoken For there he speaketh not of the multitude of those kinde of creatures but of the greatnes of them that there should neuer after be the like of them that is so big great in the quantity of their bodies as those then in Egypt seemed and were Exod. 10. ver 6.14 Ver. 3. Tell you your children of it and let your children shew to their children and their children to an other generation A Confirmation of the greatnes of the daunger and of the extraordinary matter which was to come A confirmation of the greatnes of the daunger And it is taken from the commaundement of God who will haue it told vnto posterity vnto the third and fourth generation for the praise and glory of his power and Iustice towardes men and for the fearing of his church hereafter that they should not in such sort offend God as they had offended him who were punished after these so fearefull wayes manners For God will haue the notable and extraordinary testimonies or witnesses especially both of his Iustice and also of his mercy to be remembred and kept among men And therefore it is said Psal 22. ver 31. They shall come and shall declare his righteousnes vnto a people that shall be borne because he hath done it And Psal 135. ver 13. Thy name O Lord endureth for euer O Lord thy remembrance is from generation to generation And yet are not the daily and ordinary examples of them both that is of his iustice and also of his mercy therefore of vs to be forgotten or neglected and not cared for or to be passed ouer with blinde eyes Vers 4. That which is left of the palmer worme hath the grashopper eaten and the residue of the grashopper hath the canker worme eaten and the residue of the canker worme hath the caterpiller eaten A Making plaine of that which was set downe before For now in bare and simple speech he layeth forth the matter it selfe the which is to be heard and not any more in figuratiue speaking as he did in the former verses Hee sayth therefore See before ver 2. that in the iust iudgement of GOD there was a most grieuous famine brought into all the lande of Iudah by these foure kindes of creatures called Insecta or diuided the which in this place are recited namely the Palmer worme the Grashopper or Locust the Canker worme or the Melolontha which is also of the greater sorte of Locusts and the caterpiller All these sortes and kindes of Insecta doe croppe the fields eate the grasse and deuour the corne hurt the haruest and the graine waste the fruites and all leaues of trees Whereupon Plinius lib. 17. Natur. Histor. cap. 28. and other writers of naturall things doe reporte that medicines and remedies haue been inuented agaynst these beasts and wasters and spoylers of corne and trees Yea moreouer the same Plinius lib. 11. cap. 29. doth write being otherwise a prophane or heathen man that the multitude great numbers of these
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
beside the Ethiopians And they came vp into Iudah and brake into it and carried away all the substance that was found in the Kings house and his sonnes also and his wiues so that there was not a sonne left him saue Iehoahaz the yongest of his sonnes The Lord also by his prophet Ioel complaineth of this crueltie as of other nations so also of the Philistins by name for selling a way his people into farre countries vnto the Greekes that there might be no hope of their returning when he sayth The children also of Iudah and the children of Ierusalem haue ye sold vnto the Grecians that ye might send them farre from their border God his church deare vnto him By this example also appeareth how deare the Church is vnto God how small tokens soeuer it retaine of his couenant as was the Church of the Israelites at that time when as he is in such sort angrie against the enemies thereof for handling it so cruelly Vers 7. Therefore will I send a fire vpon the walles of Azzah and it shall deuoure the pallaces thereof This verse is in a manner all one with the fourth before THis verse hath nothing singular or peculiar to it selfe from the fourth verse before except the name of Azzah or Gaza onely It therefore noteth that for this their crueltie they shall vtterly be consumed and destroyed and that in most fearfull manner as are those things which are wasted by fire the which consumeth all and leaueth nothing that it can reach or come vnto for with it there is neither pitie nor mercie Vers 8. And I will cut off the inhabitant from Ashdod and him that holdeth the scepter from Ashkelon and turne mine hand to Ekron and the remnant of the Philistims shall perish sayth the Lord. The iudgemēts of God against the whole land of the Philistines NOw the iudgements of God are threatned to the whole countrey of the Philistines as before vers 5. to the whole kingdome of Damascus And in this place are reckoned vp foure chiefe Tetrarchies or Quarternes of that countrey of Palestina to wit that of Gaza or Azzah that of Ashdod or Azotus that of Asculon and that of Accaron The sift Tetrarchie or Quarterne is ouerpassed namely that of Geth from whence was Goliath Of this Gethor Gith is mention Ios 13. ver 3. where it is reckoned vp as one of the fiue Lordships of the Philistines But this is singular or peculiar in this verse for that God doth denounce and shew that no remnants of this nation shall be left aliue and this he threatneth who is Lord and hath rule ouer all things So sore a punishment was not threatned vnto the Damascens but the iudgements of the Lord are iust and righteous albeit the crueltie of the Damascens may seeme greater then this of the Philistines Yet these Philistines did continually and daily afflict or trouble the Church of God when as they did sell the Israelites in such sort that they should neuer afterward be free againe Vers 9. Thus sayth the Lord for three transgressions of Tyrus and for foure I will not turne to it because they shut the whole captiuitie in Edom and haue not remembred the brotherly couenant The third example of God his iudgements against the Tyrians THe third example of the iudgements of God vpon the nations neere vnto the Israelites to wit vpon the Tyrians a florishing people at that time The selfe same things are here againe rehearsed the which haue been in the threatnings before besides a very few things peculiar vnto Tyrians For these also are noted and condemned for their extreme crueltie against the people of God whom they did so scatter abroad that they should neuer afterwards returne againe but perish dye in miserable captiuitie And this crueltie they procured against the Israelites by the Idumeans the brethrē of the Israelites The Tyrians breake the law of consanguinitie and of nature wherein these Tyrians did violate or break the lawe of consanguinitie or of bloud and kindred and of nature who did set those vnreconcileably together by the eares within themselues whom they ought to haue made friends one with another These Tyrians therefore doe make Executioners of their crueltie against the Church of God not euery one without regard and at all aduentures but the very brethren of the Church by how much the more detestable and vnmercifull nay more hurtfull and more contrary vnto nature it selfe and the common lawe of humanitie was this crueltie of the Tyrians against the Israelites and therfore worthily punished by God more seuerely or sharply For not onely those which commit euill are worthie of death but those also that consent vnto them that doe euill and stretch out the cordes of iniquitie and increase vngodlinesse and wickednesse among men Finally those which so farre as in them lyeth doe vtterly extinguish or quench the law of nature as these Tyrians did against such kind of sinners the Lord by his Prophet doth threaten a curse saying Woe vnto them that draw iniquitie with cords of vanitie and sinne as with cart ropes Esay cap. 5. vers 18. And Paul Rom. cap. 1. vers 31. maketh mention of such as being fearfully giuen ouer of God vnto their owne reprobate sense that they sinne against the lawe of God and of their owne conscience and draw on others to sinne when he writeth Which men namely giuen ouer of GOD though they knew the lawe of God how that they which commit such things are worthie of death yet not onely doe the same but also fauour them that doe them Vers 10. Therefore will I send a fire vpon the walles of Tyrus and it shall deuoure the pallaces thereof This verse is al one with some other before Conferre this tenth verse with those other verses before of the same contents and arguments Vers 11. Thus sayth the Lord for three transgressions of Edom and for foure I will not turne to it because he did pursue his brother with the sword and did cast off all pitie and his anger spoyled him euermore and his wrath watched him alway The fourth example of God his iudgements against the Idumeans THe fourth example of the iudgements of God against the nations bordering vpon the Israelites namely vpon the Idumeans themselues who are called the brethren of the Israelites Therefore the Israelites ought to be now the more moued with their punishment that they should not thinke that themselues should goe sco◠free but should beleeue the comminations or threatnings of God vsed against them Things common vnto the Idumeas with other nations to be true Now these things are common vnto the Idumeans with the other nations before named to wit that the Idumeans like as the former nations liued stub borne and disobedient against God and voyd of repentance and wickedly heaping sinnes vpon sinnes Secondly that they also like as the rest were cruell against the Church of God
cart alwayes make a noise neither wil he break it with the teeth therof God then wil rise vp vnto the punishment of the Israelites that is the rebels against him not with a light hand or faint strength but with a great might force power Confer this kinde of punishment of the Israelites with that of the Moabites threatned Esay 25. ver 10 11. There wee reade thus For in this mountaine shall the hand of the Lord rest and Moab shall be threshed vnder him euen as straw is threshed in Madmenah And he shal stretch out his hand in the midst of them as he that swimmeth stretcheth them out to swimme and with the strength of his hands shall he bring downe their pride Vers 14. Therefore the flight shall perish from the swift and the strong shall not strengthen his force neither shall the mighty saue his life Vers 15. Nor he that handleth the bowe shall stand and he that is swift of foote shall not escape neither shal he that rideth the horse saue his life The prophet in these 2 verses answereth all their vain opinions for the escaping of their punishment to come AN explanation or more plaine laying open of their punishment For he setteth down the maner of this iudgement to come and in the meane season he answereth all their vaine opinions concerning the escaping of this punishment Now the maner of this iudgment is that all the refuges or wayes to escape the which euery one of them supposed that they had God shall make voide and vnprofitable and to stand them in no stead whether they bee naturall as swiftnes of foote and strength of body or attained vnto by industrie diligence and witte as power and authoritie among others skill in warre and fight or riches and trayned horses And hereby also appeareth the answere vnto the vaine cogitations or furmises of euery one of them to deliuer themselues from this iudgment of God For some of them did oppose or set their naturall strength against these threatnings of God and some their riches and authority But nothing besides the mercy of God it self can deliuer vs from his iudgements Only the mercy of God deliuereth from his iudgments the which his mercy is to be obtained of vs only by true repentance of mind through the promises of God in Christ Vers 16. And he that is of mighty courage among the strong 〈◊〉 shall flee away naked in that day saith the Lord. COmmoration Commoratio or staying in the setting out of the iudgements 〈◊〉 God against the mighty for to the end that the rest may vnderstand and be assured that nothing can set them in security or safeâ—â— against their sinnes and the iudgements of GOD he doth stay 〈◊〉 terrifying or fearing of the strong ones by name who thinke thâ—â— they aboue the rest can escape because they do excell in streng tâ—â— These therefore themselues also albeit neuer so valiant in body and strength shall flee as being afraid at the sight of their enemies yeâ— and they shall flee away naked to wit casting away their weaponâ— and armour as those that are afrayd are wont to doe and shall acknowledge themselues not able to match their enemies and to be affrighted And it is not some one or two that shall doe this but all Therefore they shal one with another by flockes and heaps shamefully run away either not at all withstanding their enemies or noâ— escaping those iust iudgements of God by means of their wondefull strength the which they boasted of before CAP. 3. Vers 1. Heare this word that the Lord pronounceth against you Oâ— children of Israel euen against the whole family which I broughâ— vp from the land of Egypt saying Another sermon threatning the iudgements of God against the Israelites ANother Sermon wherein Amos threatneth the iudgements of God against the said Israelites and that repeating expressing the commaundement of God least that because these men were wonderfully hardened the former threatning should by and by vanish away or least it might seeme to haue been threatned but for fashion sake as hypocrites with these toyes and iuglings are wont to shift of the threatnings of God be they neuer so great and earnest But this verse containeth two chiefe poyntes Two partes of this verse 1 Attention First it hath a commendation or getting attention or marking of the things that are to be spoken for the Prophet winneth authoritie vnto his ministerie from the Maiestie of God himselfe whome Amos doth witnes to speake these things rather then himselfe being but a man Therefore when as the Israelites doe heare these things they must giue eare vnto them not as the voyce of a mortall man but as if they should heare the sound of the euerlasting word of God This is the first point of this verse The second 2 Vnto whome this Sermon belongeth vnto whom this prophesie belongeth And generallie it belongeth vnto all the tribes the which God brought out of Egypt but especiallie vnto the kingdome of Israel that is vnto the ten tribes the which had separated themselues from the kingdome of Iudah And this rehearsall of the benefite which God did vnto them hath a secret accusing of their ingratefulnes or vnthankfulnes and a reason and repeating of their more streight bond to serue and worship God Vers 2. You only haue I known of all the families of the earth therefore I will visit you for all your iniquities The chiefe point of this sermon a rehearsall of the great benefites of God towards the Israelites and of their vnthankfulnes for the same THe proposition or maine point of the whole sermon and declaring of the threatnings of God against the Israelites the contemners of God and in deede more wicked then other nations and of themselues vnexcusable And therefore here is also briefelie shewed how iust the iudgements of God were against them This verse containeth two things first a short but yet a plaine and notable rehearsal of the singular greatest benefits of God towards the Israelites namely for that the Israelites through the singular goodnes and bounty of God were preferred before other nations of the world that they alone only shuld be the people inheritance of God For God himself only vouchsafed theÌ„ this special fouour care prouidence knowledge of himself This fauour of God towards them before and aboue other people Dauid commendeth Psalm 147. ver 14. saying For he hath exalted the horne of his people which is a praise for all his Saints euen for the children of Israel a people that is neere vnto him And Paul Rom. 3. ver 1.2 Affirmeth that the preferment of the Iewes is great in comparison of other nations in these wordes What is then the preferment of the Iewes Or what is the profit of circumcision Much euery maner of way for chiefelie because vnto them were committed the oracles of God And yet more plainely cap. 9. ver
and also the place where they shall be done The maner of the doing of these things is that God shall break all the strength of this kingdom 1. The maner of doing of these things The figure Synecdoche what it is see Amos cap. 5. vers 21. the which is here signified vnder the name of a bowe one part of the strength in warre being put for all by the figure Synecdoche So Dauid Psal 44. ver 6. when he sayth I doe not trust in my bowe neither can my sworde saue me meaneth that reposed not his confidence in any instruments of warre whatsoeuer but onely in the helpe of the liuing God The place wherein these things shall be done 2. The place wherin these things shal be done is the valley of Iizreel in the which Ioram his companions were slaine For as it is 2. King cap. 8. ver 29. King Ioramwent downe to Izreel to be cured of the wounds which the Syrians had giuen him at Ramah when he fought against Hazael King of Syria And there was slain by Iehu in Izreel where the Israelites shall sustaine a great slaughter of their enemies and Assyrians Vers 6. Shee conceiued yet againe and bare a daughter and God sayd vnto him call her name Lo-ruchamah for I will no more haue pittie vpon the house of Israel but I will vtterly take them away What this daughter betokeneth THe second birth of Gomer is declared And this a daughter that is a woman not a man whose name is expressed and the reason of the name This daughter doth betokeÌ„ the estate of the people of Israel such as it was after the death of this Ieroboam that is to say decayed weake and lying open vnto the strength of the enemie like as a woman is weake and little able to shift for her self And this fell out vnder Phace the sonne of Romelia 2. King 15. ver 29. where is shewed how the King of the Assyrians did vexe and molest them and tooke their cities in these wordes In the dayes of Pekah or Phace King of Israel came Tiglath Pileser King of Asshur and tooke Iion and Abel Beth-maachah and Ionoah and Kedesh and Hazor and Gilead and Galiah and all the lan◠〈◊〉 Naphtali and carryed them away to Asshur Wherefore the abâ—â—ged estate The daughters name Lo-ruchama No pitied and what it signifieth and the weake strength of this kingdome are compâ—â—â— vnto a woman and not to a man And this daughter is called 〈◊〉 ruchamah because that the estate of this people was in such soâ—â— afflicted by God that he would not afterward take any pittiâ— tâ—â—on nor afterwards rayse it vp and restore it albeit they themseâ—â—â— vnder King Oseas neuer so much attempted or assayed to doe 〈◊〉 same Hereof commeth the signification or reason of the 〈◊〉 For this daughter is commaunded so to be called because that 〈◊〉 hereafter would not pittie that is vse mercy towards this peopâ—â— but purposeth and mindeth vtterly to ouerthrow them as it caâ—â— to passe because of their desperate wickednes Vers 7. Yet will I haue mercie vpon the house of Iudah and 〈◊〉 saue them by the Lord their GOD and will not saue then by bowe nor by sworde nor by battell by horses nor by horsemen The figure Hypophora or answering of an obiection that might be made See what Hypophora is Amos cap. 5. ver 21. THis is the figure Hypophora or answering of an obiection thâ—â— might be made wherby God meeteth with a doubt of the godly and doth the more bite and grieue the Israelites And first heâ— dealeth with the question Whether then will God roote out and dâ—stroy al the seede of Abraham and Israel or will hee reserue and saâ—â— some God answereth that he will saue that other kingdome tâ—â— which was called the house of Iudah and was the true and lawâ—â—â— issue of Israel the posteritie of Dauid the very church of GOD where the Temple where the sacrifices ordayned by God and the true doctrine flourished And hee doth bite and grieue the Israelites that whilest they are destroyed their neighbours notwithstaâ—ding and brethren the Iewes and those whome the Israelites 〈◊〉 greatly hated and for their worshipping of the true God laugheâ— to scorne are neuerthelsse saued That which came to passe vndeâ— king Ezechias 1. The cause of the sauing of the Iewes Further both the cause and also the maner of this sauing and deliuering of the Iewes is expressed The cause is The onely mercy of God towards them the which Oseas foretolde before that these rebellious Israelites should be destitute or void of 2. The maner of their deliue â—ance As for the manâ—â— of their deliuerance it is extraordinarie For God at that time will help and saue the kingdome of Iudah by no weapons or horses or bowe battell or other meanes vsed among men in warre but by such a way as is altogether â—xâ—â—aordinary for the Iewes draue away their enemies by the onely inuocation or calling vpon of the name God when as Ieruâ—alem was besieged of Sennacherib and Rapsace 2. King 19. And so doth Dauid giue this glorie vnto GOD Psal 20. that hâ— will giue victory vnto his king neither by chariots nor horses but by his owne strength at the prayer of the faithfull I therefore doe translate this place thus But I will haue mercy on the house of Iudah c. So that by the way of contrariety and by the aduersatiue coniunction but I make this sentence of the sauing of the house of Iudah contrary vnto that which went before of the destruction of the house of Israel Vers 8. Now when she had wayned Lo ruchamah she conceiued and bare a sonne Vers 9. Then sayd God Call his name Lo-ammi for yee are not my people therefore I will not be yours The third birth or childe of Gomer THe third birth of Gomer the which sheweth what shall be the last state of the sayd people of Israel and at such time as they shall be destroyed But this childe was not forthwith and by and by borne but after some space time comming between within the which the daughter was wayned which was borne before him And doubtles this same kingdome of Israell albeit that it were cutte shorter continued yet a little space of time For Phace or Pekah the sonne of Romeleas reigned twenty yeares 2. King 15. ver 27. vnder whome notwithstanding the power and strength of that Kingdome was broken and weakned Three points of the 9. verse But this verse the 9. contayneth three things The sexe of the childe His name And the reason of his name This childe was a man-childe 1. The sexe of the chiâ—de which was a man childe For vnder Oseas the last King of the Israelites the strength of this Kingdome seemed after some sorte to be restored for albeit that they were now vnder the AssyriaÌ„s yet now notwithstanding the estate of that people seemed somewhat tollerable
lesse that the discourse of our speaking of them and reckoning of them vp can be exact and perfect as it ought to be So then this verse and that which followeth doe shewe wa t manner of marriage this spirituall marriage of God with vs is What maner of marriage that of God is with vs shewed by sundrie effects of the same and after what manner wee are to enter into it And this first verse teacheth what manner of marriage it is by the sundrie effects thereof of the which this is the first that this couenant and marriage is perpetuall and not for a time For albeit that sometime it seeme for a season to bee broken off yet it lasteth and indureth notwithstanding For God his election by Christ is vnuariable or vnchangeable 1. It is perpetuall as his good will and louing affection towards his Church cannot be chaunged or broken off by any meanes whatsoeuer as appeareth Rom. 8. in the end of the chapter Who shall separate vs sayth Paul most comfortably from the loue of Christ Shall tribulation or anguish or persecution or famine or nakednesse or perill or sword In all these things we are more then conquerours through him that loued vs. For I am perswaded that neither death nor life nor Angels nor Principalities nor Powers nor things present nor things to come nor height nor depth nor any other creature shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. Secondly 2. It is most holie and constant in respect of God this selfe same marriage in respect of God is in righteousnesse and iudgement that is to say it is most holie and constant or stedfast For I take the word righteousnesse in this place for the things promises themselues wherein the bargaine and couenant of this marriage doth consist And all these are most holie and most iust to wit such as is this that we may haue the true God for our God that we may worship him and he on the other side will haue and take vs for his people For all these couenants are the substance of this marriage and doe containe truely most lawfull and most holie promises I take the word iudgement for the constancie and stedfastnesse of the former conditions or couenants For all these doth God for his part performe and stedfastly fulfill And in respect of our selues 3. It is in mercie and compassion in respect of our selues this selfe same marriage is in the bounteousnes and compassion of God towards vs that is to say it doth euery where shewe and declare the singular bounteousnes of God proceeding from his meere mercie and compassion So is it declared in the Psalme 85. And these things doe set out what manner of marriage our spirituall marriage with God is Vers 20. I wil euen marrie thee vnto me in faithfulnes and thou shalt know the Lord. How this marriage betweene God and vs is contracted NOw the Prophet teacheth how this same spirituall marriage is begun and contracted of vs with God namely in faith towards God alone and in the sincere and true knowledge of him And in deede they are the true Church and Spouse of God the which doe know God truly and that not after any sort whatsoeuer but out of his word written So doe I in this place vnderstand this verbe Thou shalt know by Rom. 10. ver 14. where inuocation or calling vpon God is sayd to come by faith and faith by hearing and hearing by preaching c. And it is not sufficient or enough to know God out of his word written but faith also must be had in him whereby wee may with all our heart rest in his promises through Christ and depend or hang vpon him alone But here faith went before knowledge Faith going before knowledge and how because that in the holie Scriptures oftentimes the effects are wont to be rehearsed before the causes as being better knowne vnto vs but yet in the order of causes knowing or knowledge goeth before faith Vers 21. And in that day I will heare sayth the Lord I will eueâ— heare the heauens and they shall heare the earth Why certaine earthly blessings are here againe repeated LIke as in the verses before the Prophet repeated or rehearsed againe some spirituall blessings to the end that he might beate them the more and more into our heads and shewe that they were diligently to be considered and weighed of vs so doth he here also repeate or rehearse againe and set downe certaine earthly benefites both that they might assuredly perswade themselues in the penurie and want of all things that yet notwithstanding these should come and that they should be giuen them of God and also that they might vnderstand by what meanes and after what sort so great store and plentie of good things as was promised before ver 19. might be powred out vpon them And this selfe same is of force to confirme and strengthen vs also in the promises of God how greatly soeuer we are to struggle and wrastle with a desperate estate of all things Three things to be noted But here are three things to be noted The one the time In that day that is at that time in the which God shall gather his Church of the remnants of Israel 1. The time and not forthwith or at such time as they peraduenture might thinke that it should come to passe the impatiencie of their mindes pressing them 2. Who promiseth The second who promiseth these things that is Iehouah that is to say he that is the true God true of his word and almightie whose will nothing can withstand The third 3. What he promiseth what he promiseth to wit a most readie and most certaine way whereby great plentie and store of all things and earthly blessings shall insue and followe For the Lord God shall heare the heauens and the heauens the earth and on the contrary side great scarcitie and want of all things happeneth when as the heauen is of brasse and the earth of yron Deut. 28. that is to say the temperature and disposition of the heauen is not answerable nor agreeable vnto the earth that it may bring forth her fruites and God giueth not the euening and morning rayne Iam. 5. ver 7. The which the godly husbandman with long patience looketh for at the hands of God For Behold sayth Iames the husbandman wayteth for the precious fruite of the earth and hath long patience for it vntill he receiue the former and latter rayne And so doth Zacharie teach them to begge the same of God for the increasing of the fruites of the earth cap. 10. ver 1. saying Aske you of the Lord rayne in the time of the latter rayne so shall the Lord make white cloudes and giue you showres of rayne and to euery one grasse in the field How God is sayd to heare the heauen But God is
both the Iewes and also of the Israelites most Iewde as namelie when as at that time Zacharias Sellum c. slew and spoyled by mutuall ciuill warres one against another in the kingdome of Israel Secondly it witnesseth the prouidence and care of God for those that are his who together and at the same time vsed so many admonitors or warners to call againe his people into the right way For by this doe both the Iewes and also the Israelites appeare to be vnexcusable being so often warned by God and yet notwithstanding going on so wickedly in their sinnes Vers 2. Heare all ye people hearken thou O earth and all that therein is and let the Lord God bee witnes against you euen the Lorde from his holy temple A confirmation of the foretelling of things insuing and of this prophesie A Confirmation of the ensuing prediction or foretelling of things and of this prophesie the which is taken from a most earnest calling to witnes of the whole world against both these nations least that either they should despite it and disdaine to heare it or else when they doe heare it should mock at it as vaine Scarbugges and threatnings not to be regarded nor accounted of For Micheas calleth the whole world to witnes that both these things which hee speaketh are of God and also shall without all doubt come to passe vnto them if they repent not And why Micheas had neede of so earnest a confirmation of his doctrine besides that which is contained in the former verse this is a reason for that he had to doe with both kingdomes and not with one alone as Amos delt only with the Israelites Sophonias onely with the Iewes Either of which people in as much as they were both proude and also of an hard and stiffe necke euen when they were seuerally admonished and reproued how much the more stoute and resisting may wee deeme them to haue been against these threatnings of God being spoken vnto and accused ioyntly For such men or people which seuerally and particularly are stoute and bolde the same being gathered and ioyned together are altogether head-strong and impudent or shameles Wherefore first of all especiall authoritie and credit was to be wonne vnto this doctrine And this our Prophet doth from a double kinde of witnesses which he citeth for it namely first of the whole world secondly of the true God himselfe whom they might know to be the punisher of sinnes Two parts of this verse So then there are two partes of this verse The first citeth men for witnes The second God himselfe and both these witnesses he bringeth indifferently as well against the Iewes 1. Citeth men for witnes as against the Israelites Further in citing of these witnesses of men the maner of speech is to be marked the which is as it were loose and vnioynted 2. God himselfe and not knit together with coniunctions coplatiue For he stirreth them vp to heare diligently and heedfully because the matter is of great waight the which is here spoken of And not onely men themselues but also the senseles element of the earth is called to witnes by the figure Prosopopoeia or feining of persons Prosopopoeia what it is see Oseas cap. 6. ver 1. as it also is 1. Isai But in God the witnes his maiestie is to be noted the which is here and in the verses following described Here when he is called Iehouah the Lord and sayd to come out of his holy temple that is out of the Temple of Ierusalem where for the many signes and Sacraments of his presence hee is saide for to dwell And all these things doe shew this witnes to be both holy and also true and for to bee feared For nothing can bee obiected against it and the things are true which are confirmed by such a witnes And God is said to come out of his Temple not that he is not euery where and in all places but by reason of the especiall experiment or proofe and triall of his iustice or mercie the which was done and felt in that place 1. King 8. So then this kinde of feeling in respect of vs is called the presence of God and his comming vnto vs from another place where he was said to be before Vers 3. For behold the Lord commeth out of his place and will come downe and tread vpon the high places of the earth A staying in the setting out of the maiestie of God full of terror and feare A Staying in describing and setting out of the maiestie of God whom he citeth as a witnes of his doctrine to the end that this presence may the more stirre vp both the Iewes and also the Israelites to heare and to repent whiles they vnderstand that God himselfe is a witnes of these threatnings against them and also of their wickednes The figure Hypotypôsis what it is see Amos cap. 8. vers 12 And here by the figure Hypotypôsis this comming forth of God out of his temple whether you will haue it to be heauen as Psal 11. it is taken or the temple of Ierusalem as I said before for both sences agree with this place is most liuely represented as if in a maner it were seene to be done with the eye to terrifie wicked men and to awaken the hypocrites And moreouer both his going and comming is described full of feare and Maiestie as namely who marcheth warlike vpon the high places of the earth as being higher and aboue all those places and carrying with him nothing that is lowe and base Vers 4. And the mountaines shall melt vnder him so shall the valleyes cleaue as waxe before the fire and as the waters that are powred downeward A continuing in the amplifying of the maiestie of God his witnes BY the effects and those altogether miraculous hee amplifieth yet still and confirmeth the same Maiestie of God his witnes all things yeeld and fall away vnder God the mountaines tremble the hilles melt the valleyes are clouen his sight is as fire at the heat whereof all things waxe feeble and drippe away as it were with sweating Who then wil not tremble at the sight of so great a God and witnes and will not be afraide of his iudgement and feare his testimonie or witnes against him Conferre this place with that of the Psal 18. ver 7.8 Then the earth trembled and quaked Other places in like maner describing the sâ—arefull and mightie maiestie of God the foundations also of the mountaines moued and shooke because hee was angrie Smoke went out at his nostrels and a consuming sire out of his mouth coles were kindled thereat And Psal 68. ver 2. As the smoke vanisheth so shalt thou driue them away and as waxe melteth before the fire so shall the wicked perish at the presence of God Againe Psal 97. ver 5. The mountaines melted like waxe at the presence of the Lord at the presence of the Lord
dennes but in great feare and because of their feare of men they come forth of them So Exod. 11. ver 6.7.8 it came to passe in the deliuerance of the children of Israel all Egypt was afrayd and the nations neere vnto it Vers 18. Who is a God like vnto thee that taketh away iniquitie and passeth by the transgression of the remnant of his heritage He retaineth not his wrath for euer because mercie pleaseth him THe figure Epiphonema The figure Epiphonema see what it is Ionas ca. 2. ver 9. or an acclamation wherein the Prophet either in his owne person or in the person of all the godly through the admiration or wondering at the former promises of God towards his Church doth generally describe the bounteousnes and goodnes of God toward the same such as it at al times appeareth for to bee 1. The kinde of speaking And also he confirmeth the same promises last rehearsed by the nature of God But both the phrase or kinde of speaking 2. The matter it selfe and also the matter it self which is contained in this verse is diligently to be noted 1. What the figure Apostrophe is see Amos cap. 8. vers 4. For the kind of speaking is both an Apostrophe or turning of speech vnto God and also an interrogation or asking of a question with both which maner of speaking men are more stirred vp and also the matter it selfe the which is set forth is shewed to be the more certaine yea and moreouer to be the more confessed and acknowledged of all men The matter it selfe the which with so great admiration of the godly and praise of God is here concerning God brought for the confirmation of the former graces of God is a description of the infinit or endles and perpetuall mercie and bountie of God toward his Church So Psalm 113.106.147 And so Psalm 30. ver 5. the Prophet commendeth the goodnes and bountie of God when he sayth He indureth but a while in his anger but in his fauour is life weeping may abide at euening but ioy commeth in the morning A definition of the mercie of God Further this mercie of God is defined or it is here declared what this mercie of God is that is the free pardoning of the sinnes and offences of the Church for of what sort soeuer those be whether they bee greater or smaller sins God taketh them al away and ouerpasseth them that is freely pardoneth them albeit notwithstanding he knoweth them to be in vs but he looketh vpon vs and beholdeth vs both by Christ and in Christ his onely begotten sonne in whom and through whom hee seeth not our sinnes though otherwise they be still in vs but couered and for his sake not layd to our charge The maner of God his pardodoning the sins of his church Now whereas it is added Not retaining his wrath for euer he sheweth hereby that the sinnes of the Church are in such sort pardoned that God notwithstanding would not therfore haue vs bold to sinne For he also chastiseth those which are his when they sinne but lightly and not long The cause of the same The cause also of this pardoning and mercie is expressed to wit the most louing and bountifull nature of God For God is delighted with gentlenes and mercie towards all his creatures and especially towards his elect and chosen So then this promise of the mercie of God of which the Prophet here speaketh doth not appertaine and is directed vnto all men but vnto the remnant of the heritage of God that is vnto the Church only least that the hypocrites might deceiue themselues and account themselues in that number Vers 19. He will turne againe and haue compassion vpon vs He will subdue our iniquities and cast all their sinnes into the bottome of the Sea An amplification of the louing nature of God taken from sundrie effects of the same AN amplification of the most louing and courteous nature of God described before taken from the effectes the which are here reckoned vp diuerse and most ful of comfort and being notable testimonies or witnesses of the most singular mercie of God towards those that are his The first of them is in this place recited 1. God will returne vnto those that are his That God wil returne vnto those that are his By which selfe same is shewed that God was for a time absent from that his heritage Church to wit according vnto the sence or feeling of the iudgement of man during the time that he afflicted or punished the same And therefore Psal 80. ver 2. the Prophet praieth that God would stirre vp his strength for the safegard of the remnantes of his Church thereby giuing vs to vnderstand that in the sence and feeling of the Godly he seemed to haue beene as it were a sleepe and to haue forgotten them whilest he deferred to helpe them therefore he prayeth Before Ephraim and Beniamin and Manasseh stirre vp thy strenght and come to helpe vs. Wherefore in that which went before there is no such mercie and fauour of God promised toward his Church the which should remoue and take away all his iudgements for it is profitable euen for the Church that she should be chastized of God Psal 119 but such gentlenesse whereby the godly euen whilest they are corrected by him remaine notwithstanding the sonnes of God and acceptable and wel thougth of of him through Christ Finally hauing obtained mercy for their sinnes they come vnto life euerlasting For such afflictions or troubles of the Church are not a punishment satisfying for their sinnes 2 He will haue compassion on his Church but onely a medicine and bridle holding hardly in the wanton assaultes thereof The second effect of this mercy of God is That he will be moued with compassion towards vs. For the bowels of God are moued for his Church This therefore is a singular affection of God towards vs. 3. He will tread downe our iniquities The third is Hee shall tread downe our iniquities as we are wont to do those things the which we now will haue to be made no reckoning of to be taken for things nought set by forsaken The fourth He will cast all our sinnes into the bottome of the Sea that they may not any more any where appeare or that he should not any more remember them So God by his Prophet Esaie doth in like maner most comfortablie promise his Church cap. 1. ver 18. saying Though your sinnes were as Crimsin they shal be made as white as Snowe though they were red like Scarlet they shall be as Wooll And by this place appeareth that faith applyeth vnto euerie faithfull person those promises of saluation generally set foorth through Christ So doth Paul Rom. 8. Galat. 2. ver 20. in these wordes Thus I liue yet not I now but Christ liueth in me and in that I now liue in the flesh I liue by the faith
mercie towards the Church repenting and toward this his people the which promise of God Ioel had receiued that he should deliuer and declare the same as the answer of God vnto this people asking pardon for their fault to the ende they might knowe that their repentance was not vnprofitable before God and that the exhortation of the Prophet made thereunto in the beginning of this chapter was not in vaine neither Two parts of this verse But this verse containeth two parts One hath this answer of God the second foūdation of the promise set forth by Ioel. The other containeth a particular and peculiar laying open of this promise more at large And this is such 1. The answer of God that like as the people was put in feare with a double kinde of punishment namely of famin 2. A particular laying out of the poynts of this answer more plainly in the first chapter of the sword of the enemie in this chapter so there is now promised a double helpe from God and a double comfort one by which that famin shall be taken away For God shall giue or restore vnto them corne wine oyle the which in the chapter before he threatned that he would take away from them because of their sinnes The second part of this comfort set forth and deliuered by God in the verse following To wit Vers 20. But I wil remoue farre off from you the Northren armie I will driue him into a land barren and desolate with his face toward the East sea and his end to the vtmost sea and his stinke shal come vp and his corruption shall ascend because he hath exalted himselfe to doe this GOd shall deliuer them from that enemie the which he threatned before that he would send against them that they bee not a reproch vnto the heathen or among the prophane or wicked heathen But here God promiseth two things when as he sayth that he will deliuer his Church 1. God will scatter the enemies of his Church into the foure quarters of the world First that it shall come to passe that he will scatter into the foure quarters of the world all that same host of the Chaldees that is the armies of the enemies of his Church to wit that they shall not be able to be gathered together againe now against the same So then this armie which was gathered together out of the Northren countries for both the Assyrians and also the Chaldees were situated vnto the Iewes Northrenly or toward the North shall be scattered or driuen away namely one part of them vnto the South or into a drie land for the drie countrie is South vnto the Iewes The other part of them or the first band of them shall be driuen into the East The latter into the West These things came to passe not only when as God ouerthrew the Monarchie or Empire of the Babylonians that is of the Chaldees by the Persians but also when as the power of the Babylonians to take Syria and consequently to inuade Iewrie In that place of the Kings there is no mention made of the Syrians but of the Assyrians was scattered by King Necao 2. King cap. 23. ver 29. Concerning the ouerthrow of the Chaldees by the Medes or Persians for they are often taken the one for the other thus the Lord threatneth by his Prophet Isai cap. 13. ver 17. Behold I will stirre vp the Medes against them which shall not regard siluer nor be desirous of gold And Babel the glorie of Kingdomes the beautie and pride of the Chaldeans shall be as the destruction of God in Sodom and Gomorah The place of Isai cap. 31. ver 8. prophesieth of the destruction of the kingdome of the Assyrians in these words Then shall Asshur fall by the sword not of man neither shall the sword of man deuoure him and he shall flee from the sword and his yong men shall faint But cap. 48. ver 20. the Iewes are willed to get them out of Babel and to flee from the Chaldeans whereby is signified the ouerthrow of that citie by the Persians from the which the people of God are willed to flee lest by tarrying they should be partakers of their plagues 2. These enemies shall be lothed and abhorred of all men Secondly God threatneth that it shall come to passe that when as he shall after this maner scatter the enemies of his Church those selfe same enemies shall be an horror and a curse vnto all men for their bodies shall lye vnburied and therefore their stinke shall come vp and they shall now smell lothsomely vnto all men who before were so greatly feared of al men The reason is because namely they haue exalted or magnified themselues to doe this that is they haue laboured and with all the might they could possiblie haue indeuoured vtterly to destroy the Church of God For so I doe expound this sentence God would make a determined or limited correctiō and chastising of his people onely but these enemies went about vtterly to roote them out Wherefore the Lord by his Prophet Isai cap. 47. ver 6. signifieth his wrath against the Babylonians for this their vnmercifulnes and excessiue crueltie towards his people saying I was wroth with my people I haue polluted mine inheritance and giuen them into thine hand thou diddest shewe them no mercie but thou diddest lay thy very heauie yoke vpon the ancient Vers 21. Feare not O land but be glad and reioyce for the Lord will doe great things A confirmatiō of the former promises of God A Confirmation of the former promises of God by the gladnesse or signe of wonder whereunto the Church repenting is exhorted by God himselfe And to the end that this helpe and comfort promised by God may bee vnderstood to be most plentifull both those whom God at that time shall comfort are rehearsed those things also are reckoned vp the which God will giue for the comforting of his Church in such maner and these are partly earthie Two parts of this verse and partly spirituall The earthie are first declared and those especially 1. An exhortatiō vnto ioy the which did asswage ease the miserie at that time threatned by the Prophet 2. The cause of this exhortatiō What the figure Metonymia is see Oseas cap. 4. ve ◠But this verse hath two parts The first containeth an exhortation vnto wonderfull great ioy The second the cause of the same exhortation Now the land it selfe is exhorted to reioyce vnder which word we doe first of all by the figure Metonymia vnderstand the dwellers in the land and that all in generall that is the mightie and the poore the males and the females the masters and the seruants these of riper yeares and bigger growth and the little infants For as before vers 16. all were exhorted vnto sorowe and mourning so likewise are all now stirred vp vnto ioy and gladnes Secondly
it to bee a weightie and great matter 2. God himselfe is the author of things at his commandement vttered by men Secondly that we should be assured that these things are spoken in the person and at the commandement of God himself albeit they be men that speake these things he addeth Thus sayth Iehouah or the Lord. Finally that his affection or loue toward Ierusalem that is to say the Church he describeth to bee very great For hereunto it appertaineth that he calleth it zeale 3. God his loue toward his Church exceeding great or ielousie yea and that great zeale or ielousie and for that he repeateth the same word againe tâ—â— which among the Hebrewes or Hebricians is a signification of 〈◊〉 highest degree Like as therefore the miseries of the Church 〈◊〉 great so also doth God comfort her with great protestation of his loue Vers 15. And am greatly angrie against the careles heathen for I was angrie but a little and they helped forward the affliction 2. What the good words of God are toward his Church in regard of others IN the second place is shewed what are those good words of God towards his Church namely the ouerthrowing or destroying of the enemies of his Church This second benefit therefore is promised vnto the godly and faithfull and doth containe a comfort for them not that the godlie are delighted with this destruction of meÌ„ simplie in it selfe and in that it is a destruction of men but in this consideration namely so farre foorth as they which are destroyed are the enemies of God And this destruction is described and confirmed by the cause going before to wit by the anger of God and the same most exceeding great and vehemeÌ„t or sore against them For the Prophet sayth that God is hot in anger yea and that great and earnest anger against these heathen which haue afflicted the Church of God The anger of God is the cause of the destruction and punishment of men Now the anger of God is both a most certaine messenger and cause also of the destruction and punishment that shall come vpon men against whom God is angrie The Prophet â—ddeth and calleth them quiet or careles heathen both to answer a secret obiection of theirs who complained that they alone were veâ—ed or grieued in the midst of the quiet of the whole world and also to take away from those selfe same heathen their vaine confidence or trust who because they were at that time quiet and at rest did not at all feare that these threatnings should come to passe and did sleepe and snort careleslie in this their peace neuerthelesse sayth the Lord notwithstanding they shall be destroyed and shall grieuously be afflicted or punished like as Isai 14. the like is threatned both to the King of Babel and also vnto the Philistines notwithstanding their securitie or fearing no dangers Last of all the Lord setteth down a reason of this his anger against those heathen that it may appeare both to be iust and also that all the godlie may the more certainly beleeue and bee perswaded that they shall bee punished And this reason is because that all of them were verie cruell against the people of God The reason why God is so angry with the heathen and afflicted or punished them 〈◊〉 a minde not to chastise them but to destroy them Therefore 〈◊〉 heathen executed these iudgements vpon the Church of God 〈◊〉 vnto the will of God For God would haue his people to be corrected and punished but a little and moderatly or with reasonable correction as God himselfe witnesseth of his chastising of his Church Ieremie 30. ver 11. when he sayth For I am with thee to saue thee though I vtterly destroy all the nations where I haue scattered thee yet will I not vtterly destroy thee but I will correct thee by iudgement and not vtterly cut thee off But these heathen purposed and intended plainly and vtterly to destroy and roote them out as God himselfe beareth record of the King of Assyria Isai 10. ver 7. saying But he thinketh not so neither doth his heart esteeme it so but he imagineth to destroy and to cut off not a fewe nations So likewise doth the King of Syria and the King of Israel determin against the King of Iudah Isai 7. ver 6. for there they say Let vs goe vp against Iudah and let vs waken them vp and make a breach therein for vs set a King in the midst thereof euen the sonne of Tabeal And therfore Psal 83. ver 4. the Church complaineth vnto God against such crueltie of her enemies and sayth They haue sayd come and let vs cut them off from being a nation and let the name of Israel be no were in remembrance But howsoeuer the enemies lay their platforme this promise of God towards those that are his remaineth vnremoueable My mercie will I not take from them for euer Psal 89. Vers 16. Therefore thus sayth the Lord I will returne vnto Ierusalem with tender mercie mine house shall be builded in it sayth the Lord of hosts and a line shall be stretched vpon Ierusalem THe third exposition and shewing what is ment by those good words The third exposition shewing what is ment by good words the which containeth two most large promises the one of the building againe of the Temple of God the other of the repayring of the citie Ierusalem And God addeth a reason of al these to wit his only mercie and the same also free for the which he hath had regard vnto Sion and will helpe his Church For God his returning is to shewe himselfe fauourable vnto vs. Vers 17. Crye yet and speake thus sayth the Lord of host my cities shall yet be broken with plentie the Lord shall yet comfort Zion and shall yet chuse Ierusalem The fourth exposition of the good words of God THe fourth exposition of the good words of God contâ—iniâ—◠〈◊〉 like maner two promises One of the rest of the cities of 〈◊〉 also not only to be builded but to be most full of people 〈…〉 of the plentie and store of good things of all sorts The other that these promises of God shall be ratified or established and perpetuall They shall be established because he that same God of hosts and most mightie doth command this selfe same thing openly to be affirmed and with great earnestnes and certaintie They shall bee perpetuall because God hath yet chosen Sion and doth yet comfort her least the election and fauour of God toward her by reason of the former miseries might seeme to haue ceased and to be broken off Nicham Bachar verbes of the present tense signifying the coÌ„tinuance of God his fauour as the feeling of the flesh wrongfully iudgeth in affliction or trouble For God vseth two words the which doe plainâ—e signifie that the course of God his fauour and good will shal be continued because of the present tense or
things that he came forth thence aliue and safe that he haâ—â— not there beene deade and begunne to be putrified This is oâ— point to be noted 2. The cause of Jonas his deliuerance The other thing is the cause of his deliuâ—rance the which he sheweth to haue beene the mere or one power and mercie of God the power Ionas noteth by this woâ—â— Ichouah that is Eternall the grace or mercie in these wordes My God For this so sweete a sâ—each My God containeth the remembrance of the couenant of God with the seede of Abraham and the witnesse of the same couenant the which Ionas felt by faith concerning his peculiar adoption or chosing into the number of God his elect or chosen Vers 8. When my soule sainted within me I remembred the Lorde and my prayer came vnto thee into thine holy Temple An amplification of the former benefit by the circumstaÌ„ce of time AN amplification of the former benefite by the circumstance of time For then God did helpe when as Ionas was nowe fainting that is God heard Ionas out of his holy Temple at the very pinch when he cried vnto him and deliuered him when as he was now vtterly void of strength and fainted He therefore witnesseth that this his life is a new gift of God And whereas he saith that he was heard of God out of his holy temple hee hath respect vnto that promise of God which is 1. King cap. 1. ver 38. where Salomon praieth that God out of heauen will heare and graunt all the petitions of those that in faith pray vnto him in and toward that Temple And further he nameth the Temple because that place was a singular and especiall testimonie or witnes of the presence and fauour of God towards the blessed seede or the seede of Abraham And whereas Ionas saith that he praied remeÌ„bred the Lord it doth not proue that Ionas was deliuered by God for any worthines force and desert of the praier of this his cogitation or thought but that he did that which God had commanded concerning praying vnto him in affliction and trouble as it is Psal 107. ver 28. and Psal 50. ver 15. as hath bin recited before the which thing all the godly The figure acclamation is the allowing or disalowing of some matter that we haue told before by the adding of some pithie sentence thereunto for either of those respects that are indued with true faith doe performe that is to say in their miseries they call vpon God and haue recourse vnto him Vers 9. They that waite vpon lying vanities forsake their owne mercie THe figure epiphonema or acclamation with the which the third part of this praier beginneth to wit a thanksgiuing the which Ionas yeildeth vnto God This place coÌ„taineth two things One the singular praise of the true God whome Ionas witnesseth that he called vpon and by whome he was deliuered by comparing him with idols it containeth I say the praise of God as the fountaine of all mercie of al good things of all saluation and that the onely fountaine of the which they doe depriue or bereaue themselues whosoeuer call vpon worship other gods Therefore Ionas being now deliuered rauished as it were besides him selfe doth triumph vpon the earnest consideration of so great a benefit and as a conquerour ouer the idolatours auoucheth the glorie of the true God crieth out that al men may heare him that this God alone is the father of all clemencie and mercie that is of all good thinges the which benefits they through their owne fault forsake which flee vnto idols Wherefore in this place I take the word mercie for the effects of mercie the which God being mercifull bestoweth vpon men The second part of this verse hath a very excellent and most true description of idols the which by the way of contrarieties is opposed or set against that most bounteous nature of the true God A notable description of idols by way of contrarieties set against God For he is true the idols are lyes He is bounteous in deede the idols are vaine that is without any effect Those therfore which call vpon them and in their necessities pray vnto them and not vnto the true God doe willingly depriue themselues of true and certaine helpe of all good things of saluation it selfe because they forsake the true God the fountaine of all good things as Ieremie or rather God by Ieremie complaineth Ierem. 2.13 My people saith God haue committed two euils they haue forsaken me the fountaine of liuing waters to digge them pittes ouen broken pittes that can hold no water Vers 19. But I will sacrifice vnto thee with the voyce of thanksgiuing and will pay that I haue vowed saluation is of the Lorde A thanksgiuing containing 1. praising of God by voice 2. Offering of sacrifice A Full thanksgiuing for the benefit receiued This containeth three things First Ionas with voice praiseth the true God with voyce confessing and acknowledging him to be the true and onely author of his deliuerance Secondly it containeth a sacrifice offered vnto God according vnto the worship at that time commaunded For Ionas sacrificeth a sacrifice eucharisticall or of thanksgiuing in steade of which sacrifice we nowe haue almes towards the poore and giuing of thanks as we are taught Hebr. cap. 13. ver 15 16. Let vs therefore by him that is by Christ offer the sacrifice of praise alwaies vnto God that is the fruit of the lippes which confesse his name To doe good and to distribute forget not for with such sacrifices God is pleased And Ionas also doth moreouer make mention of his vowe to teach that it was publikely and solemnly payde by him witnessing there by that same singular goodnes and mercie of God towards him So Paul is read to haue vowed and performed the same Act. cap. 21. ver 26. And Dauid Psal 116. ver 28. saith I will pay my vowes vnto the Lord euen nowe in the presence of all his people In like manner ought we openly and with a full mouth to rehearse and set forth vnto others the benefits of God towards vs. Thirdly 3. A reason of the two former he rendreth a reason of them both namely for that he doth acknowledge that same his deliuerance and euery mans els to come from that same true God alone and not from idols So Dauid Psal 36. rehearsing the manifold mercies of the Lord among the rest confesseth God to be the maintainer and preseruer both of man and beast ver 6. Thou Lord saith he doest saue man and beast And thus doth Iames teach vs to acknowledge euery good gift and so consequently our saluation and all other our deliuerances to come from God when he writeth cap. 1.17 Every good giuing and euery perfect gift is from aboue and commeth downe from the father of lights with whome is no variablenes neither shadowing by turning And when Ionas saith I will
not water enough to giue the men themselues drinke last of aâ—â— whole cities came by heapes and companies to seeke for water by meanes of the ouermuch thirst and drieth Hereby appeareth thâ—â— the seasons of the yeare are not gouerned and ruled by fortune 〈◊〉 by the starres themselues but by God whether they fall out to beâ— fruitfull or els barren And thus much doth Paul teach Act. 14. vers 17. when he saith That God left not himselfe without witnesse in the he did good and gaue vs raine from heauen and fruitfull seasons fâ—â—ling our hearts with foode and gladnesse Vers 9. I haue smitten you with blasting and mildew your greâ—â— gardens and your vineyards and your figge trees and your oliâ—â— trees did the palmer worme deuoure yet haue ye not returned vâ— to me sayth the Lord. 3. Barrennes of the earth and of the fruites thereof THe third punishment barrennes of the earth and of the fruite of all sortes wherein doubtlesse the wrath of God did appeare For not onely one sort of fruite failed but all sorts Therefore both the herbes and also the vines and figge trees and oliues were barren at one time and also beaten and strooken with a parching and burning winde the which brought blasting the palmer worme moreouer and the caterpiller deuouring and eating that which was left as God by Ioel doth witnesse of a like plague cap. 1. ver 4. where he sayth That which is left of the palmer worme hath the grashopper eaten and the residue of the grashopper hath the canker worme eaten and the residue of the canker worme hath the caterpiller eaten Vers 10. Pestilence haue I sent among you after the manner of Egypt your young men haue I slaine with the sword and haue taken away your horses and I haue made the stinke of your tents to come vp euen into your nostrels yet haue you not returned vnto me sayth the Lord. 4. The pestilence THe fourth punishment the Pestilence The fift Warre in the which so many men and horses were slaine that the very stinke of them in the tents killed vp the Israelites The sixt punishment 5 Warre Captiuitie But the Pestilence was greatest 6. Captiuitie the which the similitude taken from Egypt doth declare And of this Egyptian pestilence recordeth the Psal 78. ver 49.50 as especially sent of God in these words He cast vpon them the fiercenes of his anger indignation and wrath and vexation by sending out of euill angels He made away vnto his anger he spared not their soule from death but gaue their life to the pestilence Vers 11. I haue ouerthrowne you as God ouerthrew Sodom and Gomorah and ye were as a firebrand pluckt out of the burning yet haue ye not returned vnto me sayth the Lord. 7. The subuersion and ouerthrow of their land after some fearfull and strange maner THe seuenth punishmeÌ„t the subuersion or ouerthrowing of their lands either by some opening of the earth or whether it happened by any other meanes as by floud or burning For this the Scripture doth not set downe after what manner it was but that this ouerthrow was wonderfull and horrible or fearefull and a manifest iudgement of GOD against the Israelites appeareth in this place by a double comparison to wit of Sodom and Gomorah and also of a fireband By the similitude of the fire brand he signifieth that all perished not but that some were saued albeit very hardlie Of this fearefull destruction of Sodom and Gomorah from whence the first comparison is taken Peter in his 2. Epist cap. 2. ver 6. sayth That God turned the cities of Sodom and Gomorah into ashes condemned them and ouerthrew them and made them an ensample vnto them that after should liue vngodly And agreeably vnto Peter doth Iude also teach that God his fearefull iudgement against Sodom and Gomorah ought to be a warning vnto all others to flee from sinne in the 7. verse of his Epistle As Sodom and Gomorah and the cities about them which in like manner as they did committed and followed straunge flesh are set forth for an ensample and suffer the vengeance of eternall fire The addition in the end of euery one of the punishments Furthermore it is to be noted what is added vnto all the punishments at the end of euery one of them yet ye haue not returned vnto me For this addition sheweth that the minde of the Israelites was not onely sluggish and careles in so great miseries and punishments as who were not herewithall stirred vp and moued but also that it was desperate and past recouerie in this idolatrie the which they would by no meanes cast off to returne vnto the true knowledge and worship of God by true repentance of minde And such are the punishments of obstinate or stubborne persons as appeareth Isai 5. ver 25. Therefore is the wrath of the Lord kindled against his people and he hath stretched out his hand vpon them and hath smitten them that the mountaines did tremble and their carkases were torne in the midst of the streetes and for all this his wrath was not turned away but his hand was stretched out still And in the Psal 32. ver 9.10 Dauid counselleth that we should not be without sense and feeling of our sinnes and as vnbridled colts runne on headlong in wickednesse least that we be curbed and bridled by God who hath many punishments for the vngodly Be not sayth he like an horse or like a mule which vnderstand not whose mouthes thou doest binde with bit and bridle least they come neere thee Many sorrowes shal come to the wicked but he that trusteth in the Lord mercie shall compasse him Vers 12. Therefore thus will I doe vnto thee O Israel and because I will doe this vnto thee prepare to meet thy God O Israel The conclusion of the place before going THe conclusion of the whole former place with an exhortation The conclusion is this namely that the punishments threatned ver 2. and 3. to the Israelites the Peeres and Nobles because of their sinnes before recited shall assuredly come to passe except they do earnestly repent There followeth therfore an earnest exhortation and a weightie and conceiued also in the name of God himselfe that they might auoyd these iudgemeÌ„ts of God so consequently whilest there is yet some time left goe against the fearefull wrath of God as it were to entreate him before hand and that by earnest repentance of minde Wherefore this verse hath these two especiall parts to wit a conclusion and an exhortation And this place sheweth what is the most certaine and readie way to turne the iudgements of God from our beads namely if we refraine from our sinnes and turne vnto God and vnto a better mind For by this meanes and conuersion or turning of our minde we do meet God euen running as it were vpon vs and being angrie with vs and doe finde him easie to be
same continuing obstin at or sâ—â—necked such as wilnot repent Further these two points are hee rehearsed in very good order to wit first To seeke God secondâ—â— To liue For the cause of life and saluation of our deliuerance oâ— of troubles is To haue God with vs And the way to haue Goâ— with vs doth consist or lie herein if we seeke him For so 〈◊〉 teacheth Mat. 7. ver 7. Aske and it shall be giuen you seeke and yeâ—â— finde knocke and it shal be opened vnto you This cause then namely to seeke God in respect of our selues goeth before the effect it wit To find liue followeth But in respect of God the cause why we can both seeke him and also finde him is his mercy Here 〈◊〉 are comprehended briefly both the nature and also the effect of 〈◊〉 repentance the nature To seeke God the effect To finde 〈◊〉 and liue Vers 5. But seeke not Beth-el nor enter into Gilgal and goe not 〈◊〉 Beer-sheba for Gilgal shall goe into captiuitie and Beth-el 〈◊〉 come to nought AN explanation or making more plaine of the sentence and â—â—hortation before going seeke Iehouah or the Lord taken frâ—â— the contrarie To seeke the Lorde is to abstaine from Idols 〈◊〉 which then were in Beth-el and Gilgal and Beer-sheba For 〈◊〉 first part of earnest repentance is to abstaine from euil The first parte of earnest repentance is to abstaine from euil and to 〈◊〉 test and abhorre the same the which is heâ—e expressed And soâ— we taught Psal 34. ver 14. Eschew euill and doe good seeke peaâ— and follow after it The second parte is To doe good and to iâ— brace the same The second to doe good the which is contayned in the verse before goâ— seeke ye me so that of these twaine now ioyned together we haâ—â— a true definition of repentance True repentance then is to absuâ—â— from euill things What true repentance is and to follow such good things such as are coâ—manded vs by God as for example to absteine from idols and 〈◊〉 serue the true God and to seeke him And this course tooke Pâ—â—â— with the Thessalonians as may appeare by their turning from idols and seruing the true God for the which they were much commended of the faithfull of other places as Paul himselfe reporteth 1. Thess cap. 1. ver 9. in these words For they themselues shew of you he meaneth the faithfull in Macedonia and Achaia and of other places what maner of entring in wee had vnto you and how you turned to God from idols to serue the liuing and true God And the repetition of this word seeke in this place and in the verse before going is very excellent Seeke the Lorde and seeke not Beth-el c. A reason why they ought to abstain from worshipping in those piaces For Gilgal shall goe into captiuity c. This is a reason added to amplifie the matter with all that they might the rather abstaine from the worship of those places or hauing of them in any reuerent regard albeit that they were then of the Idolaters deemed to bee most holy For those places shall not be defended no not by their owne Idols or gods as they supposed them Therefore shall you much lesse be saued by the selfe same gods For Gilgal according to the signification of the name thereof shal be cut off and rooted out Beth-el shal be brought to Auen that is vnto nothing To what ende then doe you hope or seeke for helpe from those places Vers 6. Seeke the Lord and ye shall liue least he breake out like fire in the house of Ioseph and deuoure it and there be none to quench it in Beth-el The former exhortation repeated and amplified A Repetition of the sentence of the fourth verse that the exhortation before going concerning the seeking of God may be vnderstoode to be the more earnest and the only sauing of the Israelites and the way to stay and pacifie the punishments threatned vnto them And the Prophet doth amplifie the exhortation repeated by the danger hanging ouer their heads except they doe it For he threatneth that it will come to passe that a fire from God and such punishment shal be sent vpon them except they do seeâ—e God that it will ouerthrow their whole kingdome and common wealth and societie and that there shall not be any able to remedie this so sore and great ruine Therefore the Prophet hath insâ—rted or interlaced these reasons of the vanitie of the place Gilgal and Beth-el of their great punishment to come that the Israelites being warned of that their exceeding and assured danger albeit they were neuer so peruerse or wicked might yet notwithstanding bee moâ—ed and touched and pearced and in the end returne vnto theâ— duety and vnto God Vers 7. They turne iudgement to wormewood and leaue off righteousnes in the earth A Parenthesis or putting in of another sentence betweene the verse that went before and the next that followeth not appertaining vnto either of them but making a ful sense of it selfe whereby the Prophet turneth his speech and exhortation of seeking the true God peculiarlie and especially vnto the Rulers of the people of Israel vnto whom did appertaine the authoritie of ministring law the ouersight of the people the correction or punishment of vice and the setting vp of Iustice among men whose Idolatrie before and in this place their negligence and carelesnes in executing of their office the Prophet doth most sharply reprehend and finde fault withall An especial reprehension of the princes and nobles and the same twofold Therefore this verse doth containe an especiall and peculiar reprehension of the kings nobles and Iudges of the people of Israel albeit that the rest of the people also were not free froÌ„ neither of these sinnes to wit vngodlines or Idolatry towards God and iniustice towards their neighbors but the Rulers of the people were especially hereof guilty whom the Prophet doth for this cause reproue more sharpely 1. The ouerturning of iustice and as it were by name And their peculiar and proper sinne is here shewed to be twofolde First for that they themselues did ouerturne all law the authoritie of the administration or ordering whereof was notwithstanding in their hands onely For they did turne into cruelty and iniustice or wrong that their sacred or holy authority the which in it selfe is most sweete and most holy Therefore they changed this honey into most bitter wormewood And of such a peruerting of iustice doth the Prophet Isai complaine cap. 5. ver 7. when he faith that the Lordlooked to haue had from his vineyard which was the house of Israel and men of Iudah Iudgement but beholde oppression for righteousnes but beholde a crying The second sinne of the Rulers was that they suffered all iustice to perish in others 2. Thâ—â— suffered 〈◊〉 to perish 〈◊〉 â—â—ers as in the affaires and dealings of priuate persons
therefore think that the same greater iudgement of God against them should cease also Therefore least they should suppose that it should not either come at all or else be turned into these more milder punishments the which they suffered the things that follow are now added For both hypocrites and also stubborne and profane or wicked persons doe easely sooth and flatter themselues in the shifting of in the interpreting or expounding of the threatnings of God wherewith in the end they doe destroy and vndoe themselues The conâ—â—nteâ— of this chaâ—â—â—â— But touching this chapter it hath a description of sundrie punishments the which fell out vnto the vnrepentant Israelites before that same last and vtter destruction specified cap. 6. vers 14. before going yet must we not thus thinke that here such things are shewed by the Prophet which had happened vnto the Israelites alreadie albeit that the Lord had chastised and warned them sundry waies before as appeareth 2. King 14. ver 26. but because that this Chapter is a prophesie it containeth those things which were to come and not such as were past alreadie The descâ—iptioâ— of a grieuâ—uâ— famine in this verse and the two other following Further this verse with the two following containeth a description and foretelling of the first punishment And this was a most grieuous famine the which all kinde of fruites being eaten vp and deuoured by the grashoppers the Israelites felt and indured as there is mention of the like Ioel. cap. 1. but in this place there are to be noted three things The one 1. What is shewed what is shewed the other who sheweth it the third after what maner it is shewed A great famine as I said before is shewed the which should fall out vnto them And God is he that sheweth the same 2. Who sheweth it the Lord of all things and Iehouah that is the euethsting and true God He sheweth it by a vision the which hee offâ—red and laid before the Prophet 3. After what maner it is shewed For he sheweth vnto him grashoppers especiallie those which are called * They are in lâ—tire called Porticiâ—ae and may in English be named Leeke eaters Prasocurides which haâ—e their names of eating vp the greene things of the earth as leekes and lettice and such like that of all kinde of grashoppers are the greatest hurters of herbes that bee tender and young growing vp the which they doe most speedilie deuoure And these did God forme or make because as yet they were not neither were they bred at all aduentures and by chaunce but by God his decree As concerning the time wherein God sent them into the countried the Israelites it was after the common hay mowing or cutting of the grasse of the meddowes when as rowen grasse beginneth 〈◊〉 grow againe and to spring vp This is the first part of this vision Vers 2. And when they had made an end of eating the grasse of the land then I said O Lord God spare I beseech thee who shall râ—â—â— vp Iaacob for he is small The second part of this vision shewing what these grashoppers did Synecdoche what it is read Amos cap. 5. vers 21. THe second part of this vision declaring what these grashoppâ—â— sent of God did namely they did vtterly deuoure and eateâ—â— all the greene grasse and herbes wherewith euery kinde of liuiâ—â— creature is wont to be nourished Moreouer I doe here vnderstaâ—â— the other graine and fruites of the earth as of trees and other plain to haue been eaten vp by these same grashoppers by the figure Synecdoche This vision therefore did portend or signifie first a great famine of the beastes and secondly of men themselues for hay mowing is wont to bee at such times as about the which other fruites doe begin now to waxe ripe So then a great wasting of them is here noted for to come by these grashoppers The prayer of the Prophet for the people the which he obtaineth vers 3. And I sayd O Lord c. The prayer of the Prophet taking pittiâ— on so great miserie of the people and therefore praying God that he would either turne it away or else mittigate or asswage it The which he sheweth that he obtained at the hand of God And the Prophet maketh this prayer not that he would be against God or condemn his iudgemeÌ„ts but for that he is moued with a godly pitty towards his afflicted brethren Therefore in that Amos is a Prophet In what sense Amos prayeth for the peâ—ple against whom he prophesieth he denounceth and declareth those iudgements of God but in that he is their brother and a man he prayeth and sueth for the Israelites And there are two causes of the Prophet his commending this people vnto God and seeking to haue them eased in this place set downe The one 1. Cause why he prateth for theÌ„ because this people is of the seede and family or house of Iacob and therefore that same elect and chosen people of God him selfe vnto whome GOD promised his mercy For in the Psalm 89. ver 33.34 God speaketh of them after this maner Yet my louing kindnes will I not take from him neither will I falsifie my trueth My couenant will I not breake nor alter the thing that is gone out of my lippes c. as it there followeth more at large 2. Cause why hee praieth for theÌ„ The second cause why hee prayeth for this people is for that this selfe same people is small that is to say already and hardly vsed and afflicted by their enemies For this doth not agree with the good will and louing kindnes of God to ward men yea and that which more is with his especiall couenant towards his people to afflict or punish him being afflicted or punished already and being fallen to thrust him further into the extreamest miserie of destruction Lastly that he shuld shew forth the great fearful power of his iustice vpoÌ„ those that are his It standeth not with God his mercy to vse ex tremity vnto those that are his for that he keepeth for his enemies men that are almost consumed already and that he should quite and clean swallow them vp being as it were at the last cast and brought so low that they can scarse fetch their breath And therefore Dauid in his Psalmes doth often pray that he wil not vse against his but reserue for his enemies his great wrath strength and power to be powred and shewed forth vpon them as Psalm 89. vers 6. Powre out thy wrath vpon the heathen that haue not knowne thee and vpon the kingdomes that haue not called vpon thy name But for the faithful he prayeth Returne ô Lord how long and be pacified toward thy seruants And Psal 130. vers 3 4. If thou ô Lord straightly markest iniquities ô Lord who shall stand But mercie is with thee that thou mayst be feared Vers 3. So the
worthely powred out vpon the world and vpon such chiefely For as Paul saith 3. Colos ver 6. For such things sake the wrath of God commeth on the children of disobedience And so doth Moses threaten the Israelites that for their disobedience they should perish like vnto other nations Deut. 8. ver 20. As the nations which the Lord destroyed before you so ye shall perish because yee would not be obedient vnto the voyce of the Lord your God And to this end is all that to be referred Deut. 28. of the seuerall sortes of punishments which the Lorde hath in store for those that follow not his lawe and commandements Wherefore God at the last determined to ouerthrow and vtterly to destroy this people that is the kingdome of Israel like as for the iniquitie of men he destroyed the first world it selfe also in the dayes of Noe as it is Gen. 6. But yet such is the mercie of God alwaies both towards all mankinde but especially towards those the which do carrie the signe and token of his couenant such as they were hee would not punish them but being a long time and much warned before of their destruction God from time to time raysed vp Prophets among the Israelites to put them in minde of their duties if they continued still in the same sinnes Therefore in a certaine continuall ranke as it were and succession he raised vp Prophets the which should certifie those men both of the most sharpe iudgement of God against them if they did not repent and of his mercie readie for them if they would conuert and turne vnto him and that they should shew and declare vnto them both these sentences of iudgement and of mercie and in their persons should foretell the selfe same things vnto the whole world and now also vnto vs at this day who by their examples ought to learne to bee wise The office of the Prophets where in it doth consist Whereof it commeth to passe that the office of the Prophets doth consist both in the shewing of the iudgements of God against the sinnes of men and also in promising his fauour and fire mercie vnto his Church through Christ The which two poyntes ought especially to be obserued or marked of vs in the bookes of all the Prophets which are extant or remaining among vs like as also those are the chiefe parts and end of their whole ministerie or office And among those Prophets the which God peculiarly ordained and sent vnto the Israelites was this Oseas whose holy writings are these extant and the which continued in the exercise of this office by the space of very many yeares and that continuallâ—e and without ceasing Oseas not the first Prophet that was sent vnto the Israelites Why Oseas is placed first in the order of the bookes of the Small prophets Yet was not this Oseas the first of those prophets whom God sent vnto that kingdome of Israel and whoâ—e writings are also now extant as I haue shewed in my notes before these Prophets and also vpon Amos but because of the long continuance in his office hee is preferred before the rest in setting downe the order of the bookes of the twelue small Prophets and set in the first place For he prophesied by the space of more theâ— fourtie yeares Therefore the whole argument and matter of his writing and Prophesie doth consist both in shewing and setting forth of the iudgements of God against the wicked and also in declaring of his mercie towards his church and the godly Things to be noted in the first verse This first verse then hath three certaine things to be obserued or noted The one what is the certaintie and authoritie of the doctrine following and the which is to bee propounded or deliuered And it is very singular and worthie of greatest reuerence 1. The certaintie and authoritie of this prophesie because it is the word of Iehouah that is of that same indeede almightie and true God and not the deuise of men or the dreaming of the Prophet Oseas or some odde fable or tale composed and made by art for as Peter teacheth 2. Epist cap. 1. ver 16.18 the worde of God is not any fable fraught with deceite but a matter of assured truth and certaintie and therefore hee saith of the same vnto the faithfull vnto whom he did write We followed not deceiuable fables when we opened vnto you the power and comming of our Lord Iesus but with our eyes we same his maiestie And we heard the voyce of his father concerning him when it came from heauen being with him in the holy mount This his word God would not haue to bee kept secret and hidden but to bee opened and declared vnto those men And therefore the Prophet is commanded to deliuer it And vnto him this word came from God himselfe In the second place it is to be noted in this verse 2. Vnto whom the word of God was reuealed vnto whome this word was reuealed that it might be declared to with vnto Oseas the sonne of Beeri that is vnto that Oseas who at the same time was sufficiently knowne and famous among the Israelites by the honestie name godlines and diginitie of his father For the setting downe of this name of his father doth not onely note out the familie or house of Oseas but also the famousnes of the same then well knowne The third poynt is here declared at what time Oseas prophesied 3. At what time Oseas prophesied And this time is noted two maner of waies namely both by the kings of Iudah and also by the kings of Israel as for the Kings of Iudah Oseas prophesied in the dayes of Vzzias Iotham Ahaz and Hezekias For vnder all these he executed his office by the space of aboue fortie yeares and vnder the King Ieroboam the sonne of Ioas which was King of Israel And him alone doth he name of the Kings of Israel because that albeit hee continued his office vnder other Kings of Israel also yet was it more maruailous that in that time such iudgements of God as these should be declared vnto this people whenas the estate of this kingdome of Israel was vnder this Ieroboam most florishing For as it is 2. King cap. 14. ver 25. He restored the coast of Israel from the entring of Hamath vnto the Sea of the wildernes And it may appeare by Amos cap. 6. ver 2. that in this kinges dayes vnder whome he prophesied the kingdome of Israell might compare with any other kingdome on any side of them both for wealth and largenes For thus hee saith of the same Goe you vnto Calneh and see and from thence goe ye vnto Hamah the great theâ— goe downe vnto Gath of the Philistines be they better then these kingdomes or the border of their land greater then your border By these things it is manifest Oseas began to prophesie before the Prophet Isay that Oseas began
being instructed by the word of God doe allow of that head follow and embrace him forsaking all others they are sayd to set ouer themselues an head the which notwithstanding God gaue and set ouer them 3. They shal come vp out of those countries into the which they haue been scattered The third thing is They shall goe vp captiues out of those countries into the which they were dispersed or scattered before that they may bee ioyned together into one bodie Therefore least this scattering of them into other places might seeme to be a let that these Israelites being carried away should not come vnto Christ and that the Church should not be so copious or plentiful and many in number as is promised they themselues are sayd that they shall then come vp out of those countries where they were before held captiues For they shall be scattered abroad because that the day of Izreel that is in the which this kingdome shall be afflicted or punished shall be horrible and fearefull and shall vtterly scatter this people into diuers countries as appeareth 2. King cap 15. ver 29. and cap. 17. ver 6. where the seuerall places are named from whence they were caâ—ried by the Assyrians In the first place it is recorded thus In the dayes of Pekah king of â—srael came Tiglath Pileser king of Asshur and tooke Iion and Abel Beth-maachah and Ianoah and Kedesh and Hazor and Gilead and Gâ—lilah and all the land of Naphtali and carrâ—ed them away to Asshur In the second place the words are these In the ninth yeare of Hoshea the king of Asshur tooke Samariâ— and carried Israel away into Asshur and put them in Halah and iâ— Habor by the riuer of Goshan and in the cities of the Medes But all this captiuitie and scattering notwithstanding they among them which are the elect of God shall afterwards be gathered together by God that they perish not CAP. 2. Vers 1. Say vnto your brethren Ammi and vnto your sisters Ruchamah A confirmatioÌ„ of the former promise of Gâ—d froÌ„ that whiâ—h should follow of the same A Confirmation of the former promise of GOD from the consequent or that which should follow nanâ—ely from the name by the which those Israelites are commanded to be called vnto whom God promised mercie and fauour in the chapter before going For God doth not commaund any thing to be done in vaine or giueth any name vnto any thing or commandeth any name to be giuen without the true effect to insue of the same Wherefore when as God expresly commandeth them to be called beloued he doth no doubt by this name confirme that his mercie towards them And as concerning this verse it containeth two things The one the name by the which they were to bee called afterward 1. The name whereby the Israelites shouâ—d be called The other those by whom these Israelites shall be thus named The name is both my people and also hauing obtained mercie The which two are euidently opposed or set against the two former names by the which before the most miserable estate of this people by reason of their sinnes was described in the chapter before going vers 8.9 Wherefore the condition and estate of this people shall be cleane otherwise when as the Lord shall begin through Christ and the preaching of the Gospell to be mercifull and fauourable vnto theÌ„ as vnto othâ—â— nations also as Paul in like manner doth expound it Roâ—â—â—â—here ver 25. he translateth these words hauing obtained mericie Hegapemenen that is to say Beloued the which is all one 2. By whom the Israelites â—â—all thus be called As for the other poynt by whom they shall be thus called first he commaundeth these Israelites that is to say men by reason of their sinnes before forsaken of him iustly to bee so called by their brethren and sisters that is by the Iewes whom God before cap. 1. ver 7. promised that he would saue and keepe for his people 1. By the Iewâ—â— euen at such time as the Israelites are abandoned and put away and secondly by all the true faithfull 2. By aâ—l the faithâ—uâ—â— that both the Israelites may vnderstand also the otâ—er peoples the which were left by God in their wayes that they shall afterwards be truely gathered together in the Church of God that they shall be shoâ—ed and ioyned in fellowship vnto the true faithfull and that companie whom God hath alwaies taken for his especiall people and inheritance Therefore the true faithfull are commaunded to acknowledge those whom God calleth for their brethren and sisters for the sonnes of the liuing God for the people of God and such as haue obtained mercie and not to despise them in regard of themselues because they come and are called after them So in the chapter before going ver 10. they are called God his people and the sonnes of the liuing God And Ephe. 2. ver 12.13 Paul sheweth that They which sometimes were without Christ and were aliants from the common wealth of Israel and were strangers from the couenants of promise and had no hope were without God in the world were now in Christ Iesus being a farre off before made neere by the bloud of Christ And cap. 4. ver 4. he telleth them that There is one bodie and one spirit euen as they were called in â—â—e hope of their vocation And Rom. 9. ver 25.26 he confirmeth the former titles that the conuerted Gentiles should be called by with the testimonies of the places of Oseas cap. 1. ver 10. And cap. 2. ver 23. hereafter following This then doubtles is a singular comfort and a most true fulfilling of the former promise of God Vers 2. Pleade with your mother pleade with her for she is not 〈◊〉 wife neither am I her husband but let her take away her fornications out of her sight and her adulteries from between her breasts An admonitioÌ„ fer the godlie AN admonition whereby the true Israelites are taught what is their duetie when as they heare these promises of God to wit that they reproue others of their people that are obstinate and stubborne for their idolatrie that they call them back vnto repentance and finally foretell them of the most heauie iudgement of God against them if they hereafter abstaine not from their receiued idolatrie and the rest of their sinnes And this admonition hath God set downe both to shewe that his good will towards them which are saued out of this whole people which are most corrupt is altogether free without any their deseruing and also to make those stubborne Israelites excuseles in as much as being admonished both by God himselfe and also by their brethren that is men most deare vnto them yet they repented not and turned vnto him which kind of offward and vntoward dealing Christ complaineth of against the Iewes of his time who could not any way bee withdrawn from their sinnes neither by gentle nor yet by
vnto himselfe such a wife But he sheweth that this selfe same whom both her first husband loued and which the Prophet had appointed for his wife was at the first of very base regard and of a seruile condition For the Prophet bought her vnto him and that not for so great a priâ—â—â— as other bondslaues are wont to be sold for but farre better cheap For other seruants for the most part according vnto the law of Goâ— Exod. 21. ver 32. were esteemed at 30. sicles of siluer that is at fâ—â—teene Talers but this his wife that should bee is bought but for fâ—â—teene sicles of siluer that is for seuen Talers and an halfe a smâ—â— matter and of very little price being added vnto the sayd summe The Taler or Daler is an outlandish coyne of some fiue shillings valew or there abouts of the which there are very many seuerall sorts and of seuerall prices such as might be the valew of an homer and an halfe of barley Anâ— these things doe the more notablie set forth and shewe how greâ—â— the mercie and fauour of God was towards this people chosen 〈◊〉 him to be his inheritance and how great on the other side was the vnthankfulnes of this people towards God that we also may applie the selfe same vnto our selues Vers 3. And I sayd vnto her Thou shalt abide with me many daiâ—â— thou shalt not play the harlot and thou shalt be to no other 〈◊〉 and I will be so vnto thee THe third part of this vision or commaundement of God vnto Oseas The third part of this vision And it containeth what he was to doe before that he maried to wife this woman the which had before so shamefully playd the whore And he must keepe her with him a good space betrothed onely vnto him and as yet not his married wife yet so that in the meane while she should not play the harlot but containe and keepe her selfe chast and reserued for the mariage to come Therefore the promise force and remembrance of the condition of mariage to come betweene that woman and the Prophet remained still So then there ought to be no playing the harlot in the meane season But the fit time of consummating or finishing vp the marriage was of that Spouse quietly to be wayted and tarried for For in the meane while both of them ought to addresse reserue and stay themselues vnto the marriage to come by vow mind and that most assured promise not to commit whoredom with any other Vers 4. For the children of Israel shall remaine many dayes without a King and without a Prince and without an offring and without an image and without an Ephod and without Teraphim AN explanation or laying open of all this matter more plainlie For he sheweth more plainlie the signification of that time wherein the marriage betweene Oseas and the woman betrothed vnto him was commaunded so long to be differred or put off A more plaine laying open of the differring of this mariage And this is by such a kind of signe and token that God sheweth that it shall come to passe that the people and that same kingdome of Israel for a very long season and for many not onely dayes or yeares but whole ages shall remaine in such sort ouerthrowne and lye cast downe as hath been foretold and shall not by any meanes at that time bee acknowledged for a people or nation And yet notwithstanding that in the meane season this selfe same people is not vtterly accursed with God or cleane out of remembrance For the hope and most assured promise remaineth of a couenant and spirituall mariage that shall yet now hereafter be entred into and made againe with God Therefore God is alwayes mindfull of that people Three parts of this explanatioÌ„ This explanation containeth three parts The first rehearseth the time that is those many dayes in the which this Spouse of the Prophet remained only a spouse 1. The time of Oseas his wife remaining only betrothed and not married And those dayes are that same long ages in the which that same kingdome and people of Israel remayned and doth yet now at this day remaine in banishment and abandoned and cast off by God vntill as Paul sayth the fulnes of the Gentiles bee entred in So then this people of Israel hath now this long season layen and yet presently doth lye as it weâ—e vnknowne and almost blotted out by destruction And these dayes are to bee measured or reckoned from the time of the captiuitie of the ten tribes vntill that age wherein God casting off the Gentiles shall bring backe and call againe all Israel vnto him as I haue sayd and as it appeareth Rom. 11. ver 26. alleaged oftentimes before That which shall at the last come to passe and bee fulfilled in the latter times of the world as is shewed ver 5. hereafter For albeit when as God deliuered the Iewes out of the captiuitie of Babylon and not the Israelites properly certaine of these Israelites mixed and ioyned themselues vnto the Iewes returning and together with them came againe into the holie land as appeareth by the booke of Esdras cap. 7. and albeit that by the preaching of the Gospell done by the Apostles and their Successors afterward many out of euery nation came vnto Christ as is gathered out of the Acts cap. 2. and by the conuersion of the Gentiles and so consequently many of these Israelites also were gathered vnto the Church of God yet al this notwithstaÌ„ding the fulfilling of this time whereof here is spoken shall be then at the last when as the whole Israel shall be conuerted vnto Christ the Gentiles because of their horrible and notorious blasphemies being refused of GOD. And this is the first part of this explantion 2. What it signifieth that this spouse is said not to haue played the harlot during the time of her espousage The second part is what it signifieth that this selfe same spouse is sayd not to haue played the harlot in the meane season to wiâ— that this nation so long as they liued in that their miserable estate and condition had no publike or open idolatries as it had when iâ— was a kingdome deuided from the kingdome of Iudah Therefoâ—â— al that whole time of their banishment vntill that their conuersion they were and shal be without idols idoll Temples manifest and open worshipping of idols without images nay also without Ephod and Teraphim or any similitudes and pictures all which liâ—e they vngodly had and openly retained during the time of their florishing and prosperitie But when as the selfe same nation shall be called vnto Christ yet shal it not put in vre againe their outward common wealth gouernment and politike lawes of Moses as Bernard writeth vpon the Canticles Serm. 67. and 68. whatsoeuer others would go about to proue and conclude out of the 9. of Amos ver 11. where GOD sayth That in that
them there shall bee remaining no mention regard or dignitie of this order So Isai 24. ver 2.3 There shall be like people like priest and like seruant like master like maide like mistres like buyer like seller like lender like borower like giuer like taker vpon vsurie The earth shal be cleane emptied and vtterly spoyled For the Lord hath spoken this word This no doubt is a most iust punishment that those dignities the which haue despised God and contemned him should also themselues by God be done away and remoued and vtterly abolished or ouerthrowne And this the histories and experience of all times hath taught and doth teach So at this day Nobilitie is extinct or rooted out among the Grecians because they greatly abused the same So is the office of Bishops in Asia where there was exceeding great abuse of the same For as it is 1. Sam. 2. ver 30. Them that honour God he will honour and those that despise him shall be despised The time and cause of this punishment Further the Prophet noteth both the time and also the cause of this punishment The time when this ministerie shall be done away of God to wit when as God shal visite and reward vnto them their wickednesse The which that it shall one day bee the wordes themselues doe euidently declare albeit the set moment or minute of time be not here expressed The cause of this punishment is their wayes that is to say their wicked manners also their transgression and rebellion or falling from the true God when as he notwithstanding had declared himselfe more vnto them then vnto other nations and vnto their priests more then vnto the rest of the people Vers 10. For they shall eate and not haue enough they shall commite adulterie and shall not increase because they haue left off to take beede to the Lord. AN amplification by way of making the matter more plaine For now the seuerall punishments are reckoned vp and declared wherewith God will punish and plague these priests and that proportionably vnto their sinnes that looke after what manner they haue sinned after the same they may be punished Two sinnes reckoned vp in this verse gluttâ—nie and whoredome But in this verse two kinds of sinnes are rehearsed vnto the which is added a reason of the same also Wherefore like as they abused their sacrifices both vnto the cramming and ouergorging of their bellies and also vnto their wicked whoredomes to wit being full gorged with meate for lust and wantonnes flowe from wine and good cheare so they shall eate but not be satisfied For our satisfying commeth not of the store of meate that we eate but of the blessing of God vpon the same For as it is in the Psalme 105. vers 16. God calleth a famin vpon a land vtterly breaketh the staffe of bread That is as he giueth it strength to nourish for a blessing so for a plague he taketh at his pleasure that power and vertue from it whereof insueth famin and hunger And as they did eate and were not filled so they shall commit whoredom with many women for to get children yet their houses shall not be increased but rooted out and perish For these men haue a proud desire to continue their stocke and seede but they shall be without seede and shall beget no children Being like to those of whom the Psal 49. ver 11. speaketh that thinke their houses and habitations shall continue for euer The reason of this punishment is because that they haue after such manner and so stubbornly and shamefully forsaken God that they haue no way kept nor cared for his commaundements For in old times issue and fruitfulnes in hauing of children was a blessing that was promised vnto men fearing God Fruitfules in hauing of children was in old time reckoned for an especiall blessing of God and not vnto prophane or lewd persons and despisers of God And therefore vnto the man that feareth God it is promised in the Psal 128. ver 3. after this maner Thy wife shall be as the fruitfull vine on the sides of thine house thy children like the oliue plants round about thy table And vnto vs also that loue God the number of children especially such as bee godly is a token of God his mercie towards vs. For by this meanes God doth witnesse that he will be worshipped of vs in many ages and reigne in our families Wherefore let them praise God which haue begotten and brought vp many children to be dedicated vnto God Vers 11. Whoredome and wine and new wine take away their heart THis is the figure called Epiphonêma or acclamation What the figure Epiphonema is see Ionas cap. 2. ver 9. whereby the Lord doth yet more fowlie detest the former vices of the priests and sheweth them to bee most miserable as the which doe bring them vnto a most shamefull passe namely this that now they are no more capable or such as can receiue any faithfull admonition repentance vnderstanding but liue like vnto bruite beasts giuen onely to the filling of their bellie and satisfying of their lust And this doth Peter teach in euery age to fall out vnto other false Prophets in like manner 2. Epist cap. 2. ver 14.18 of whom he affirmeth that they haue eyes full of adulterie and that cannot cease to sinne beguiling vnstable soules For they swell in speaking words of vanitie they beguile with wantonnes through the lusts of the flesh them that were cleane escaped from them which are wrapped in error And experience it selfe proueth this to bee true both in the popish Bishops and also Chanons who are slow bellies euill beasts wholly giuen to whoredome and wine Further here is in three words described the life altogether of an Epicure or plaine belly-god namelie whoredome wine and new wine And the Prophet doth distinguish or make a difference betweene wine and new wine both to shewe the gurmandise of these men who mixed and drunke olde wine with Muste that is with new wine for pleasantnes sake and also their vnsatiable wanton lust who by this meanes did the more earnestly stirre vp themselues vnto whoredome Now these things take from men their heart or minde For both drunkennesse and also whoredome doe very greatly weaken the reason and vnderstanding yea moreouer they ouer whelme and dul the common sense and instruments of the same so that they seeme rather beasts then men which are giuen vnto these vices With this place agreeth this saying taken out of Virgil his Epigram Quum mentes hominum furiauit vterque .i Bacchus Venus Et pudor probitas metus omnis abest Ergo. Nec Veneris nec tu vini capiaris amore Vno namque modo vina Venusque nocent In rude meter thus Where wine once and women inrag'd haue the braine All shame feare and goodnesse no longer remaine On wine then and women set thou not thy minde For them both like hurtfull
Bounteousnes or Charitie towards our neighbour and the summe of the first table is the true knowledge and vnderstanding of God There is a like place vnto this 1. Sam. 15. ver 22. Where Samuel saith vnto Saul Hath the Lord as great pleasure in burnt offerings and sacrifices as when the voyce of the Lord is obeyed Behold to obey is better then sacrifice and to hearken is better then the fat of Rammes And Matth. 9. ver 13. and 12. ver 7. this selfesame place of Oseas is alleadged by Christ against the Scribes and Pharises And Mic. 6. ver 8. against those that trust vnto the multitude of their sacrifices the Prophet speaketh thus He hath shewed thee O man what is good and what the Lord requireth of thee surely to doe iustly and to loue mercie and to humble thy selfe to walke with thy God And Paul Rom. 13. ver 8. willeth them saying Owe nothing to any man but to loue one another for he that loueth another hath fulfilled the law See Paul Rom. 13. Vers 7. But they like men haue transgressed the couenant there haue they trespassed against me An antithesis or setting down the contrarie vnto that which went before AN Antithesis or setting downe the contrarie vnto that which went before wherby God sheweth and opposeth or matcheth the stubborne and most shamefull disobedience of the Israelites against his diligence in prescribing or setting down of holie and honest things vnto them For this all care and doctrine of GOD in teaching of them did them no good at all nay they stoutly despised it and treacherously brake the couenant of God There is a like place and setting downe of the contrarie vnto that which God required at their hands Psal 81. ver 10 11. expressed in these words I am the Lord thy God which brought thee out of the Land of Egypt open thy mouth wide and I will fill it But my people would not heare my voyce and Israel would none of me and so forth 1. The contempt of God This verse containeth two things One to wit the contempt it selfe of God and his couenant shewed by the Israelites The other the maner or the amplification of this contempt 2. The maner of the same As touching the contempt these men transgressed the law of GOD whereof hath been spoken before And this his law hath God set downe made as the marke and rule of all our actions without or beyond the cōpasse whereof if any man raunge he no doubt goeth awrie and out of the way Furthermore he calleth this law a Couenant because that by the comming in of this law God and the people conditioned and couenanted to and fro or each with other touching a certaine mutuall and perpetuall priuiledge and couenant betweene themselues Exod. 20. Deut. 6. Rom. 9. ver 4. Ephe. 2. ver 12. And the people for their part couenanted to obey God and God for his part conditioned to shewe himselfe a father of this people by how much the more shamefull on their behalfe the breach of his law appeareth for to be The amplification of this contempt is herein for that the Israelites are sayd first to haue transgressed and despised this couenant of God so contemptuously and reachelously as if this couenant of God had been the couenant and condition of some vaine and mortall baggage fellow or some weake person of no request regard Secondly there is added that they did this selfe same thing treacherously and against their expresse promise and faith giuen vnto God Bagedu For so doth the Hebrew word signifie And therefore this sinne and rebellion is the greater Vers 8. Gilead is a citie of them that worke iniquitie and is polluted with bloud A confirmation of the antithesis or contrarietie set downe before A Confirmation of the Antithesis or contrarietie taken from the examples of hainous sinnes in all degrees and orders of men And first of all of the crueltie ranging euery where and being committed of thē and among them and reigning euen in whole townes and cities Galaad a shop and storehouse of all wickednes and crueltie For that of Gilead or Galaad was knowne to euery bodie For that countrie was at that time the shop and house of all iniquitie and crueltie Therefore I take Galaad for the countrie it selfe in the which at that time euery citie was full of bloud and wickednesse for want of punishment And for this cause was that countrie afterward first punished by God most sharply and also by infidels as when it was first taken by Pul King of the Assyrians 1. Chro. 5. ver 26. Further the townes and cities of this countrie are called townes of them that worke iniquitie townes flowing and defiled with bloud finally townes in which the print and footing of cruell persons is set so deeply that they cannot be blotted or wiped out The which kind of speaking carrieth a great vehemencie and force and painteth out the most shamefull and most cruell maners of the inhabitants or dwellers in that countrie And therefore the Prophet Dauid Psal 55. ver 9 10 11. doth after such like maner describe the wickednesse of Saul and of the inhabitants of Ierusalem when he prayeth vnto God against their crueltie and subtiltie after this wise Destroy O Lord and diuide their tongues for I haue seene crueltie and strife in the citie Day and night they goe about it vpon the walles thereof both iniquitie and mischiefe are in the midst of it Wickednesse is in the midst thereof deceipt and guile depart not from her streetes Vers 9. And as theeues waite for a man so the companie of priests murther in the way by consent for they worke mischiefe A laying out of the matter more plainly A Laying out of the matter more plainly For he sheweth by what meanes men grew there to be so wicked and became to bee so cruell and that not one sort of them alone but all the degrees of this people And first of all their priests whom he teacheth secretly to haue agreed vpon to haue made meetings within themselues to slay and spoyle men and looke what mischiefe soeuer they had once conceiued in their minde that same did they in the end lewdly put in proofe and practise A double accusation of the priests Wherefore there is here contained a double accusation of the priests The one of their wicked meeting together to spoyle men vnder the pretence of godlinesse and sacrifices That which one or two of thē alone doth not 1. They agree to spoyle men vnder a shewe of godlines but their whole order with one consent as if they were certaine cōpanies of theeues besetting the passages and high wayes sides After which sort Dauid setteth out the qualities and conditions of the oppressor and cruell man Psalm 10. ver 8. in these words He lieth in waite in the villages in the secret places doth he murther the innocent his eyes are
idolatrie And the same are most great and fearefull the which doe open and make plaine the sentence going before For they are answerable vnto the furious or mad counsels of these idolaters Therefore they also shall sowe their fields but because they did it without the feare of God they shal gather nothing For he laboureth soweth in vaine which calleth not vpon God or which despiseth God And these shall gather nothing both because the crop shall deceiue their expectation or hope in the fields and also when it is gathered in it shall yeeld no meale or els that meale which it doth yeeld forraine and strange people shall deuoure and the plowers reapers and generally the Israelites shall eate none of it And this is one of the plagues among many other the which God threatneth vnto the disobedient vnto his word and law Deut. 28. vers 38. saying Thou shalt carrie out much seede into the field and shalt gather but little in for the grashoppers shall destroy it Therfore no labour of ours can be happie and haue any good successe if God be angrie with vs. Vers 8. Israel is deuoured now shall they be among the Gentiles as a vessell wherein is no pleasure An amplisication of the former threatnings taken from the effects AN amplification of the former threatnings taken from the most fearefull effects which shall follow of the same And first of all Israel himselfe shall be deuoured of the selfe same strangers as also their haruest that is to say all their wealth shall be carried away by them their cities shall be destroyed and the people slaine Therefore vnder this kind of speaking is noted great miserie to the ende the Israelites might feele that same great punishment earnestlie weigh it and feare it Secondly they shall be cast out among the Gentiles that is the strangers themselues as an vnprofitable and disliked vessell The which is no doubt to bee vnderstood of their most hard banishment or captiuitie in the which they were contemned of all people and nations For the Assyrians being conquerors had no keepe nor care of preseruing the captiue Israelites as had the Babylonians of the Iewes by them carried into Babylon whom they preserued and had in great price as you may reade of Daniel and his fellowes Dan. 2. ver 47. c. whereas the Israelites reaped at the hands of their enemies such discourtesie as the Psal 137. maketh mention of yea and whereof the Iewes tasted also at the besieging and taking of their citie their enemies being stirred vp vnto this crueltie through the prouocation of the Edomites albeit that afterwards in their captiuitie some of them through God his great mercie sped better For herein the condition and case of the Israelites and Iewes was not all one because these had not vtterly and altogether cast off the worship of God as had the Israelites Vers 9. For they are gone vp to Asshur as a wilde asse caring alone for himselfe Ephraim hath hired louers A reason of their former punishment A Rendring of a reason of the former punishments least that the Israelites might complaine of so fearefull a iudgement of God For he amplifieth their iniquitie as he termeth it hereafter ver 13. and sheweth that they haue vtterly cast away the helpe of God despised the same that in their afflictions they might flee vnto men and the same such as were idolaters and couetous and hauing care for none but for themselues Therefore they had cleane forgotten the couenant of God of the which the Prophet spake before cap. 5. ver 1. and his promises or els they thought them vaine or despised them So then in this place not only the distrust of the Israelites but their falling away and their desperate fleeing and departing from God is significantly described First They went vp vnto the Assyrians therefore they did it with great labour seeking forraine and farre off helpe and the same idolatrish when as notwithstanding they had God present and their helper at hand if they had called vpon him and trusted vnto his couenant Secondly they fled vnto the Assyrian being as a wild asse that is a solitary beast and consequently fierce cruell and profitable onely for himselfe and gaping after gaine In these words and vnder this similitude is painted out the both couetous and also the cruell nature and disposition of the Assyrians whom the Israelites called vnto them when as notwithstanding God whom they had despised was and had been most manifest vnto them and alwayes most mercifull For this is the nature of the wild asse as appeareth by these places Iob. 38. ver 8. Who hath set the wilde asse at libertie or who hath loosed the bands of the wilde asse And Iere. 2. ver 24. the people for their stubbornnes and vnrulines are likened vnto a wilde asse of whom he sayth that they are as a wilde asse vsed to the wildernesse that snuffeth vp the winde by occasion at her pleasure who can turne her back All they that seeke her will not wearie themselues but will finde her in her moneth And Dan. 5. ver 21. it is reported that Nabuchadnezzar when he was driuen from the companie of men had his conuersation among the wilde asses Last of al it is here sayd of these Israelites That they hired them with money they had them not freely but payed roundly for their helpe but God requireth no reward for his benefites Wherefore as Iames counselleth If any man lacke wisedome or any other necessarie grace let him aske of God which giueth vnto all men liberallie and reprocheth no man and it shall be giuen him For God rather respecteth the inward sinceritie and puritie of a faithfull heart then the offring of outward sacrifices Psalm 51. Further these Israelites call vnto them the Assyrians whom they loue and whom the Assyrians loue not againe so that as it is Ezech. 16. ver 33. this people of Israel committing fornication against God besides the maner of all other harlots doth her selfe giue a reward vnto her louers and receiueth none of them the which is a most plentifull witnesse of shameles lust and of a common shameles harlot The same thing falleth out to all those which preferre the helpe of man before the helpe of God in their troubles and miseries Vers 10. Yet though they haue hired among the nations nowe will I gather them and they shall sorrowe a little for the burden of the King and the Princes The punishmēt for their forsaking of God A Punishment also shall pursue and followe after such sinne of forsaking God Therefore it is shewed in this verse that it shal come to passe The repeating of the cause also carieth with it a vehemencie or force to wit in that forsaking the true God and his helpe the Israelites chose rather not onely to haue the Gentiles and their prophane and heathenish helpes blaspheming God but also to hire them with rewarde and with monie And
and that with ciuill warres the which they themselues shall stirre vp within themselues one against another For so doe I expound that which is sayd There shall a tumult arise among thy people Therefore this spoyle and laying waste shall be committed not by forraine enemies but by the inhabitants of the countrie themselues because the Israelites shall arise one against another in ciuill warre the which is a most miserable kinde of battaile and punishment For in ciuill warres all things alwayes are most miserable Yet thus doth God oftentimes punish idolatrous people and Kings to entangle them with home-warres and to set them together by the eares within themselues And that this so afterwards came to passe the historie of the kingdome of Israel doth confirme or proue 2. King cap. 14. and so following Neither shall this laying waste ruine and destroying of the whole countrie and the cities thereof come to passe onely by the meanes of ciuill warres but it shall moreouer fall out to be so great that there cannot any greater be made by any enemie be he neuer so mortall and deadly For it shall be such as was that of the countrie of Arbel the which ouerthrow was giuen by Salmanazar 2. King 18. ver 34. for there the proud captains of Saneherib vpbrayed the Israelites with that ouerthrow when as they aske them Where is the God of Hamah and of Arpad Meaning that Arpad in which Arbel was was destroyed by Salmanazar Arbel was in a most fearefull and cruell maner destroyed by Salmanazar which here is called Shalman the fame of which ouerthrow was then fresh among the Israelites And this countrie of Arbel is beyond the riuer Euphrates and at that time the fame of that ouerthrow was come vnto the neighbour people and nations dwelling neere vnto it yea euen vnto the Israelites as of a destruction and ouerthrow of things very straunge fearefull and such whereof the like had not been heard before Finally the mother with her children shall by the inhabitants bee dashed against the rockes and stones the which is a kind of barbarous and outragious crueltie such as the Babylonians in the taking of Ierusalem vsed against the poore Iewes and therefore they pray vnto God that he in his iustice will cause them to be requited and payed with the like Psalm 137. ver 8.9 O daughter of Babel worthie to be destroyed blessed shall he be that rewardeth thee as thou hast serued vs. Blessed shall he be that taketh and dasheth thy children against the stones Vers 15. So shall Beth-el do vnto you because of your malitious wickednes in a morning shall the king of Israel be destroyed A reason of this their punishment THe rendring of a reason wherby their idolatrie set vp in Beth-el is drawen into hatred For that is the cause of all this euill and punishment Lastly the former punishment is here amplified For because of it their kings also shal be destroyed and that in a moment so that no hope shall remaine and be left vnto them CAP. 11. Vers 1. When Israel was a childe then I loued him and called my sonne out of Egypt This chapter with those that follow somwhat differ in argument or matter froÌ„ the former THis chapter together with the rest that follow containeth another argument in some sorte diuers and differing from the former For vnto this place both the iudgements and also the threatnings of God haue been rehearsed against the Israelites because of their sinnes But now henceforth euen vnto the eâ—â— of the booke the continuall bounty and vnmoueable good wil of God for his mercy and couenant sake is declared towards those which of those Israelites shall repent and feare God And albeit in this chapter as wel as in those that follow the Prophet doe make mention also of the sins of the Israelites and likewise of the punishments hanging ouer their heads for the same yet is this done not principally but by the way and by occasion namely to this end that the mercy and grace of God may appeare to be the greater who neuerthelesse saueth such as they were that is to say persons so disobedient and worthy of such a punishment Further it may appeare by the fift verse of this chapter The time about the which this sermon with those that follow was made that this sermon with those that followe were made after that the kingdome of Israel was now become tributary vnto the King of Assyria the which was done first by Manahem King of Israel who yeelded to pay a great tribute vnto Pul King of Assyria comming vp against him as it is recorded 2. King 15. vers 19. in those wordes Then Pul the sonne of Asshur came agaynst the land and Menahem gaue Pul a thousand talents of siluer that his hand might be with him and establish the kingdome in his hand So then the former sermons seeme to haue been before this time And this whole place hath a rehearsall of the couenant of God with the Israelites because that was the most true foundation of this perpetuall and continued good will of God towardes this people repenting that is towards the remnants thereof For God for this cause out of this most stubborne people chose some notwithstanding Two parts of this verse As for this verse there are two partes of it one wherein God sheweth his free loue toward that people The other in the which he rehearseth a most assured argument or token 1. God his free loue vnto this people and a most notable effect of this his loue The loue of God and the same as I said most free is shewed in these words When Israel was yet a childe I loued him 2. A notable argument and effect of the same For I take the hebrew word ki in this place not so much to note the cause as the time wherein God shewed that they were loued of him He therefore loued this people when as it was yet a childe The word childe by the figure Metalepsis I vnderstand of the miserable and seruile or bond condition 1 What the figure Metalepsis is see Oseas cap. 4. vers 18. What the figure Metaphora is see Amos cap. 4. ver 12. wherein this people at that time was when as God began to loue them and metaphorically also of the age and weaknes of them in regarde of their enemies to wit the Egyptians Therefore when as God at the first shewed that he earnestly loued these tenne tribes of the which the kingdome of Israel did consist they were among the Egyptians weake feeble and impotent or without strength like vnto children and were bond and intreated hardly for the worde Nagnar signifieth also a seruant and one that is bonde as also doth the worde puer among the Latines and pais with the Greekes Israel then or at that time was indeede a childe that is to say both weake and also a seruant when as God loued him
bent to rebellion against me though they called them to the most high yet none at all would exalt him A Rendring of a reason For he sheweth why God will so punish them for their counsels to wit A reason of their punishment because the people them selues that is all of them remaine turned away from God and doe sticke fast in the same stubbornnes of minde howe much so euer they be admonished or warned to the contrarie neuer so much and sundrie waies by the Prophets and other the seruants of God called backe againe vnto the true God I expounde the particle vau which some translate and by the word for that it be either a yeelding of a reason or else serue to lay out the matter more plaine 3. Things to be noted But in this verse there are three things to be obserued or noted First where as it is said My people are bent or cleaueth vnto that rebellion or turning away from God the which they haue once made 1 The worde people For by the worde people there is not onely one or two vnderstoode but all of them are thereby noted and comprehended This rebellion therefore of the Israelites against God as that of all idolatours is wont to be was common and generall which left but a fewe sound free from that wickednes and vntouched One or twaine may peraduenture be excepted but the greater part of the whole kingdome is questionlesse here condemned as Elias in his time seemeth to complaine vnto God 1. King 19. ver 10. when he saith vnto him The children of Israel haue forsaken thy couenant broken downe thine altars and slaine thy Prophets with the sword and I onely am left and they seeke my life to take it away Hereunto also appertaineth that which followeth by and by They doe not exalt him at all or together or one with another For this phrase or manner of speaking sheweth that there was but a verie fewe left the which in that people did worship the true God He therefore declareth that there was a departing made from God generally and that idolatrie was receiued euery where in all places and of all persons In the second place is to be noted that it is saide My people 2 The word my For this wickednes of the Israelites was so much the more foule and shamefull in as much as God had chosen vouchsafed and seuered this people by an especiall couenant for to be his owne proper and for an inheritance vnto himselfe And therefore God saith vnto the Israelites Exod. 19. ver 5. Now therefore if ye will he are my voyce indeede and keepe my couenant then ye shall be my chiefe treasure aboue all people though all the earth be mine And in consideration of God his especiall fauours vouchsafed this people before all others Dauid also Psal 147. ver 20. witnesseth of God saying He hath not dealt so with euery nation neither haue they knowne his iudgements The third thing to be noted in this verse is that which is added 3. The rest of the sentence noting the desperate stubbornnes of the whole nation Though they call them to the most high yet they do not together or at all exalt God or acknowledge him forsaking and casting away their Idols For in these words is described the desperate stubbornnes and disobedience of this people and nation One or two peraduenture were conuerted vnto God by the preaching of the Prophets but the whole neuer a whit neither was there any Edict or Decree made by the Kings that leauing and forsaking their Idols they should embrace receiue the true worship of God according vnto his word law giuen by Moses There were then some godly left among them and chosen of God among that people which were moued with his threatnings and did conuert or turne themselues but those were very fewe and a small number But the bodie it selfe of the people the publike state and companie of that whole kingdome retained and maintained their idolatrie and mocked condemned those few godly persons Thus doubtlesse did all euils growe and preuaile among the Israielites and especially idolatrie that when as Osea their last king would haue takeÌ„ it away he could not He did in some part diminish or lessen it but he tooke it not cleane away For it is sayd of him 2. King cap. 17. ver 2. That he did euill in the sight of the Lord but not as the Kings of Israel that were before him Vers 8. How shall I giue thee vp Ephraim how shall I deliuer thee Israel how shall I make thee as Admah how shall I set thee as Zeboim mine heart is turned within me my repentings are rouled together A confirmatioÌ„ beâ—onging vnto those fewe that repented at the threatnings of the Prophets A Confirmation which appertaineth vnto those fewe which repented at the threatnings of the Prophets and were in deede godly but this promise of God and so tender affection of minde belongeth not vnto the whole bodie of the people Therefore albeit that same smal remnant deserued to perish also with the whole bodie yet because they retained the seede of true godlinesse and had not vtterly cast away the remeÌ„brance of the couenant as those other wicked ones had done so also doth GOD promise that it shall come to passe that he will not destroy them and vtterly roote them out as he will those obstinate and stiffe necked ones but will of his great mercie preserue them and for his owne free promises made vnto such godly persons Two things to be noted But in this verse there are two things to be noted To wit the promise of GOD vnto such as truely repent and the phrase or maner of deliuerie of this promise in words As touching the promise 1. The promise it commeth in summe and effect to this poynt That those which feare God albeit they bee often punished 2 The phrase or maner of speaking in the deliuerie of the same are neuer notwithstanding vtterly destroyed or doe perish For GOD will haue his Church whose members they are to be perpetual as it is in the Psal 89. ver 29. where he promiseth that he will establish his couenant with Dauid and with the godly of his posteritie saying His seede also will I make to indure for euer and his throne as the dayes of heauen And Psal 72. doe the faithfull in the midst of all their troubles make their earnest praiers vnto God assuring themselues that how soeuer for their sinnes they are for a season afflicted yet shall they neuer finally and vniuersally be consumed So then the godly are neuer in such maner destroyed by God as was Sodoma or as was Seboim or as Adama the which cities were vtterly destroyed by God as appeareth Gen. 19. ver 24 25. Then the Lord rayned vpon Sodom and vpon Gomorah brimstone and fire from the Lord out of heauen and ouerthrew those cities and all the plaine
nation For in such maner did the Assyrians waste the Ephraimites especially whereas the seate of the kingdome and the kings stock was for the most part that they might seeme to haue taken from them all abilitie and power afterwards to growe vp increase and beare fruite any more Whereby this benefite of God appeareth to haue been the greater in that the Ephraimites shall bring foorth fruite and shoote vp out of that dried vp fountaine as it seemed vnto the Assyrians Last of all the former things shall not come to passe before that the Assyrians haue spoyled them of al their goods And this selfe same wind and enemie is sayd to be of God because he was sent vpon the Israelites in the iust anger and wrath of God he is sayd to be an East wind that is most troublesome and boysterous yet but a wind the which in the end shall cease and vanish away Vers 16. Samaria shall be desolate for she hath rebelled against her God they shall fall by the sword Here beginneth the next chapter in most translations their infants shall be dashed in pieces and their women with child shall be ript Another noting out of the time of the comming to passe of these things ANother poynting out of the time after which the Ephraimites are to be multiplied And this noting out of the time is added not onely that this benefite of GOD may bee perceiued to bee the more miraculous worke of God when as out of so desolate a both nation and countrie so many families notwithstanding shall arise but also if the Israelites shall be stubborne that they may repent change their life into the better being admonished or put in mind of so fearefull a iudgement of God to insue vpon them Of the like miraculous both preseruing and also increasing of his Church doth God speake Isai 6. ver 13. thus But yet in it shall be a tenth and shall returne and shall be eaten vp as an elme and as an oke which haue a substance in them when they cast their leaues so the holie seede shall be the substance thereof And cap. 60. ver 22. A little one shall become as a thousand and a small one as a strong nation I the Lord will hasten it in due time But here in setting downe the time of the fulfilling of these things the Lord hath respect also vnto this that the Israelites when these iudgements of God shall begin to be extant or to come abroade should not say as they were wont proudly to boast we will build vs vp stronger places then those which our enemies haue destroyed For so they bragge Isai 9. ver 9.10 They brickes are fallen but we will build it with hewen stones the wild figâ—â— trees are cut downe but we will change them into cedars 1. The destructioÌ„ of Samaria But in this verse there are two things declared The one is the destruction of Samaria The other the cause of this calamitie or destruction The destruction shall be most lamentable For Samaria it selfe the chiefe citie of the kingdome shall be desolated 2. The cause of the same that is to say layd waste and voyd of citizens The little infants and poore yong children shall be dashed against the stones this is a kinde of fiercenes and horrible crueltie Psal 137. ver 9. The women great with child shall be ript in two pieces by the enemies The rest shall perish with the sword And the cause of this so great miserie and punishment to fall vpon them is for that the Israelites haue rebelled against God and haue forsaken him embracing and following Idols Let all Idolaters note and consider this CAP. 14. Vers 1. O Israel returne vnto the Lord thy God for thou hast fallen by thine iniquitie The last Sermon of Oseas THis chapter containeth the last Sermon of Oseas the which is wholly spent in setting foorth of the goodnesse and mercie of God vnto the godly Neither is the former threatning comprised in the 15. and 16. verses of the chapter going before against this For there he speaketh vnto the whole bodie but here onely vnto the remnants of that people or that part which shall repent Therefore this is as it were a certaine exception vnto the generall threatnyng which was made before So Isai cap. 1. ver 25. when as the Lord had before generally found fault with the vngodly he returneth vnto the remnant and sayth Then I will turne mine hand vpon thee and burne out thy drosse till it bee pure and take away all thy tinne So cap. 10. vers 20. And at that day shall the remnant of Israel and such as are escaped of the house of Iaacob stay no more vpon him that smote them but shall stay vpon the Lord the holie one of Israel in trueth For the Lord had at that time both in that people and hath also nowe in many nations the which seeme vtterly to haue cast away God his elect or chosen albeit vnknowen vnto vs whom hee forsaketh not and which are taken out from the common destruction of the rest But in this verse the whole people indeede is exhorted vnto repentance and there is added a reason of this exhortation yet in very deed and in effect the elect of God onely are exhorted the which onely doe feele the fruite and effect of these exhortations of God for in those onely doth the spirite of God worke and they onely doe shew themselues teachable and willing to heare Yet doth not God in the meane season mocke those other rebels whom he exhorteth albeit they repent not For it commeth to passe through their owne fault and not Gods that they are not conuerted as who namely do not obey God warning them This verse hath two parts The first wherein this people is called backe vnto God The second Two parts of this verse which contayneth reasons of this calling backe Israel that is to say this people 1. The calling backe of this people vnto God are they that are called backe whom God adopteth or chooseth vnto himselfe by an especiall and peculiar couenant as he hath also chosen vs afterward by Christ vnto whom he hath giuen the Sacrament of Baptisme 2. The cause of the same lest wee might think that this exhortation appertained not vnto vs. They are called back vnto Iehouah that is to say the true God to wit that casting away their idols they should hence forward worship that eternall or euerlasting GOD who alone is God and Iehouah And this calling backe is defined to be a conuersion or returning because that these before had turned themselues away from that same true God and had turned vnto false gods For this is the nature of true repentance that we should forsake the euill which we followed before and embrace the good which we hated And thus much doth the first parte of this verse containe 2 There are two causes of the exhortatioÌ„ taken The
earthly aydes and that therefore they may acknowledge the prayse thereof to be onely to be giuen vnto God and wholly vnto God Agayne because that whilest these ordinary aydes are before their eyes men such is the corruption and vanity of the nature of man doe rather settle and stay themselues vpon these then vpon God as it is in the Psal 20. vers 7. Some trust in chariots and some in horses To the end therfore that we should accustome our selues to lift vp our eyes vnto God himselfe these aides of men must be taken away from vs A lesson for the church of God at all times and that for our safegard Further that which is here sayd of the Iewes that they shall then at the last be deliuered when as they shall be destitute or voyde of all aydes â—ppertaineth vnto the church of God at all times whom God vseth for the most part then at lenghth to helpe when as it seemeth vtterly to be lost and past all hope of helpe that by this means he may the better declare both his power and also his mercy and goodnes towards those that are his Vers 11. And I will cut off the cities of thy land and ouerthrow all thy strong holdes An amplification of the taking away of their aydes AN amplification of this maner or of the taking away of their aydes For God doth not onely take away from those that are his their horses and chariots that is their aydes of warre euen then when as he will deliuer them but also their cities and munitions that is their home aydes and places of refuge Then therefore the face and shew of the church seemeth to be most miserable when as it hath no aydes nor helpes of man neither at home nor abroade neither in peace nor in warre And this also proueth the more the deliuerance of the church to be indeed the worke of God not of men Finally it teacheth vs that wee should not despayre no not in cases most desperate or where all hope is past For then was Moses sent when as the people of GOD might haue beene deemed to haue been vtterly oppâ—â—â—â—â—d and vndone and when as the brickes and their burdâ—â—â— were doubled Exod. 1. and 2. So Isai 54. we may reade that then God promiseth most certaine deliuerance of his church and the restoring of her vnto greatest beauty and glory when as it seemed to be brought most lowe and to be most deformed and miserable ver 11 12. O thou afflicted and tossed with tempest that hast no comfort beholde I will lay thy stones with the carbuncle and lay thy foundation with Saphires And I will make thy windowes of emeraudes and thy gates shining stones and all thy borders of pleasant stones c. Vers 12. And I will cut off thine inchanters out of thine hand and thou shalt haue no more sooth-sayers The secoÌ„d maner or way of God his fulfilling his promise in deliuering those that are his THe second maner or way whereby God will execute that his promise concerning the deliuerance of those that are his to wit he will take away from them all true lettes of his helpe and ayde as is all kind of idolatrie like as it is here described by diuers sortes of the same and he will also remoue our other sinnes the which keepe backe the benefites of God from vs or else doe make a wall and closure of partition between God and vs Isai 59. For there is no doubt but that in this place by the figure Synecdoche What the figure Synecdoche is see Amos cap. 5 ver 21. vnder the reciting of one sort of sinnes the which are committed against the first table he comprehendeth all other vices and sinnes also the which close and shut vp the way of God his bounteousness towards vs. Therefore here in this place he reckoneth vp idolatrie in especiall and that the same most filthie idolatrie the which doth vtterly denye God to be the gouernour and ruler of this world And this is belonging vnto them which seeke counsell for the doing of things from the Planets foothsayings and other altogether diuellish arts who herein this place are called Inchanters and Soothsayers and Planetaries or Mathematicians against whom God speaketh Deu. 18. ver 10.11 saying Let none be found among you that maketh his sonne or his daughter to goe through the fire or that vseth witchcraft or a regarder of times or a marker of the flying of foules or a sorcerer or a charmer or that counselleth with spirits or a soothsayer or that asketh counsell at the dead And 1. Sam. 15. ver 23. the Prophet Samuel sheweth how detestable these sinnes are when he sayth For rebellion is as the sinne of witchcraft and transgression is wickednesse and idolatrie Vers 13. Thine idols also will I cut off and thine images out of the midst of thee and thou shalt no more worship the worke of thine hands A second kind of idolatrie A Second kind of idolatrie and the same both most manifest and also most filthie and shamefull when as men doe worship the worke of their owne hands as Idols by them grauen painted standing vpright lying along and by what name soeuer they be called or after what maner soeuer they be made For the kinde it selfe is wholly condemned by God and is altogether blasphemous Vers 14. And I will plucke vp thy groues out of the midst of thee so will I destroy thine enemies A third kind of idolatrie A Third kind of idolatrie not indeed so vile and filthie as the other but yet idolatrie notwithstanding to wit when as men albeit they haue a purpose and indeuour to worship the true God yet notwithstanding doe they it after another maner then he hath appoynted The which thing also is akinde of idolatrie and wil-worship for God will not be worshipped as we please but only as he himselfe prescribeth And therefore is Saul sharply reproued by Samuel in that contrarie vnto God his commandement he spared the fattest of the cattell of the Amalekites vnder the pretence and colour of sauing them to doe sacrifice vnto God withall but hee heareth from God by the mouth of Samuel 1. Sam. cap. 15. ver 22.23 Hath the Lord as great pleasure in burnt offrings and sacrifices as when the voyce of the Lord is obeyed Behold to obey is better then sacrifice and to hearken is better then the fat of rammes For rebellion is as the sinne of witchcraft and transgression is wickednes and idolatrie And Paul Coloss 2. ver 23. condemneth all such kinde of superstitions and deuises of men what shewe of wisedome soeuer otherwise they may seeme to carrie Those that worshipped the true GOD in wooddes and grouse are condeÌ„ned because they worshipped him in places which hee had in his word forbidden Such was the worship of the true God in groues and woods that is out of the place appoynted by God himselfe to wit out of that
the former matters For he sheweth the cause of the iudgements of God whereby the application of the former answere vnto the maners of the Israelites is vnderstoode And like as in the eight verse he in the first place did set downe iudgement to be contained in the law of God that is faithfulnes and vpright dealing in promises and bargaines so he now first sheweth that the same iudgement was vtterly broken by them as namely being such who beguiled their neighbours the which we are to vse in bargaining and wherewith in traffike faithfull dealing is vpholden Wherefore in this place vnder one kinde of most shamefull and wicked deceit wherein our neighbour doth not only suffer losse but also publike faithfulnes and authoritie is broken wherby weights balances and such like measures are made vnder one kind I say most manifest and knowne then all other sorts of deceit whatsoeuer the which are vsed in bargaining and dealing is vnderstood and condemned For thus we reade in Deut. cap. 25. ver 13.14.15 concerning these matters Thou shalt not haue in thy bagge two maner of weights he meaneth of one kind as a little pound and a great pound c. a great and a small neither shalt thou haue in thine house diuers measures a great and a small But thou shalt haue a right and a iust weight a perfect and a iust measure shalt thou haue that thy dayes may be lengthened in the land which the Lord thy God giueth thee Further he doth both presse them with an interrogation or asking of a question that they should not dare to denie that which their conscience did witnesse to be true and to be done of them wickedly and also sheweth that this is often done by them because that by such deceit they had gotten vnto themselues treasures in their houses heaped vp together great riches Vers 11. Shall I iustifie the wicked balances and the bagge of deceitfull weights An earnest charging of theÌ„ with that set downe before HE vrgeth that which hee set downe before both by the same former of interrogation or asking a question and also continuing still in the selfe same wicked crime of theirs in false dealing the which he comdemned in them And by the way of matching together of contraries hee opposeth or setteth against their dealings the nature of God which speaketh in this place For when as in their bargainings they deale with craft and subtiltie God doubtles cannot hold them for iust For he iudgeth according vnto truth and without the accepting or regarding of the person of any man Vers 12. For the rich men thereof are ful of crueltie and the inhabitants thereof haue spoken lyes and their tongue is deceitfull in their mouth The second branch of the law of God THe second member or part of the law of God the which vers 8. before was placed in the exercising of mercy toward their brethren the which in like maner God proueth to be shamefully and in euery respect broken by them And because that this kinde of mercie is due especially from the rich vnto the poore and needie therefore God directeth or bendeth his speech against them also For these he sheweth in euery citie to haue been deceitfull oppressors and lyars This verse therefore hath three kinde of vices Three vices contrarie vnto mercie the which are contrarie vnto that same mercie which is commaunded by God The one robberie or pillage when as by violence a thing is taken from him the which oweth not the same 1. Robberie or pillage whether it bee done by open violence as theeues doe in the woods or whether it be done by secrets or priuie violence as when one that is of more might getteth or taketh away any thing from a poore bodie for feare of his power and authoritie The other is lying 2 Lying wherewith they beguile the simple sort as for example when as in buying and selling they praise their wares in bargaining they promise one thing and performe or would haue another thing to be brought to passe done The third is Deceit wherewith euen without words 3. Deceit with wonderfull fetches and crafts they get into their hands the goods of their neighbours and that not one or two of them doth this but the inhabitants that is all of them and in euerie citie and towne Yea and moreouer they doe these things in such sort that they shew themselues most skilfull and their crafts-masters in these sleights and suttleties And therefore their tongue is sayd to be full of deceit to be readie and nimble vnto such wickednes and that it is in their mouth So Dauid speaketh of the wicked Psal 52. ver 2. Thy tongue imagineth mischiefe and is like a sharpe rasor that cutteth deceitfully And Psal 57. ver 4. My soule is among lyons I lye among the children of men that are set on fire whose teeth are as speares and errowes and their tongues a sharpe sword Vers 13. Therefore also will I make thee sicke in smitting thee and in making thee desolate because of thy sinnes Two parts of this verse THe threatning of a punishment because of the former sinnes the which is declared afterwards And this verse hath two things to be noted First a reason the which is set downe in these wordes 1. The reason of the punishmeÌ„t Therefore will I also make thee sicke For I take the particle van for Therfore Againe it is threatned them because of their sinnes that is not for one sinne only but for infinite sinnes 2. The bunishmeÌ„t it selfe being â—wo fold The second thing containeth the punishment it selfe the which is threatned whereof there are here rehearsed two kinds 1. Sicknes of body The first is sicknes of the bodie So doth God by Moses threateÌ„ the Israelites for their disobedience vnto his commandements Leuit. 26. ver 16. Then will I also doe this vnto you I will appoynt ouer you fearefulnes a consumption and the burning ague to consume the eyes and to make the heart heauie and you shall sowe your seede in vaine for your enemies shall eate it The second is desolation 2. Laying waste of their countrie or spoyle and laying waste of their countrie The like is threatned among the other plagues to bee sent among them for their sinnes Deut. 28. Vers 14. Thou shalt eate and not be satisfied and thy casting downe shall be in the midst of thee and thou shalt take hold but shalt not deliuer and that which thou deliuerest will I giue vp to the sword An amplification adding a three-fold punishment vnto the former AN amplification whereby he addeth another kinde of punishment vnto the former And this punishment is three-fold First Famin. Secondly the losse of their euen most pretious goods and their contempt or being despised in the midst of their land countrie and citie to wit after they shal haue thus been vexed both with famin 1. Famin. and
them as namely being now pacified and appeased with them This selfe same thing doth Isaias teach cap. 10. ver 12 22 25. It shall come to passe that when as the Lorde shall haue made an ende of his worke in Sion he will visite the proud heart of the Assyrians Further the prophet speaking of the kingdome of Iudah sayd fully The excellencie of Iacob but when as he speaketh of Israel that is of the other kingdome of that nation he sayd diminishingly as if it were the excellencie because that the chiefe fauour of God appeared toward the Iewes and he cherished them most especially because they had retayned and kept still his worship and law and sacrifices the which the Israelites had despised and cast a side Therefore God ouerthrew both the Assyrians and also the Babylonians afterward rather for the Iewes sake then for the Israelites Now the cause of this anger of God against the Assyrians is The cause of this anger of God against the Assyrians because they spoyled or emptied both the Iewes and also the Israelites so far as in them lay vtterly corrupted and cutte off their branches and issue that was to come that there should no hope be left of stocke or nation of them hereafter to be restored And this cruelty is set downe also for one of the causes why God destroyed Babylon Isai 47. ve 6. I was wroth with my people I haue polluted mine inheritance and giuen them into thine hande thou diddest shew them no mercie but thou diddest lay thy very heauy yoke vpon the ancient As for these Assyrians they went about vtterly to destroy the whole seede of Abraham without any mercie or compassion Vers 3. The shield of his mighty men is made red the valiant men are in scarlet the chariots shall be as in the fire and flames in the day of his preparation and the * Or the ashe trees firre trees shall tremble A description of the enemies of the Assyriās 1. Their shields red A Description of the enemies whome before the Prophet named scatterers or destroyers of Niniueh And first of all their apparell and altogether warlike furniture is set forth Their shield shall be coloured with red as namely paynted with vermilion or some such other colour And that the Chaldees in warres vsed shieldes and speares wee haue shewed before out of Herodotus The Lacedemonians also when they went vnto warres being valiant souldiers indeede were delighted with red colour as were other nations also that their wounds which they receiued in battell might by this meanes be the more easily couered So also did the Chaldees vse this colour in battell as appeareth by this place And not onely their shieldes 2. Their apparell also was red but also the apparell and garments of the men themselues and especially of their captaines in warre was And by Men I vnderstand the Captaines of their armies their standard and ensigne bearers who had rules of their bands or part of them All these the Prophet sheweth vsed and were delighted with this colour also to wit the red colour For reason both had and also hath her colour the which she vseth peculiarly both in warre and also in peace 3. Yron chariots And among armour are hooked or yron chariots also to be numbred which they of olde time vsed in battels long agoe and both before the dayes of Homer and also in his age Iosh 17. vers 16.2 Sam. 10.18 Horner also in his Iliads euery where whence is that saying also of Virgil lib. 1. Aeneid Instabat curru cristatus Achilles By Stanyhurst thus In coach runs helmed Achilles In english by Phaerthus Here they of Troy be chased afore Achilles wilde in chare And these charrets of the Chaldees shall be feareful both for their swiftnes and also for their brightnesse and terror which they shall strike into them For they shall feare men like vnto burning torches and shall dazell the sight of the eyes that no Assyrian shall be able to abide the brightnes and glistering of this kind of armour when as they shall come vnto the battell and fight and the armies of the Chaldees shall be set in aray and armed and ready to giue the onset in battell Thus then it appeareth that the Chaldees then excelled in this kind of furniture aboue other peoples namely in the swiftnes of hooked or yron charets in diligēce in arming them and in skilfulnes in turning and driuing them Finally when as the Ashes shal tremble that is to say the Ashen speares shal be shaken and tossed by them 4. Their Ashen speares the Assyrians shal take such a feare that they shal not dare to stand against them Therefore there is no credit to be giuē to Diodorus Siculus who cap. 7. lib. 3. saith that the Chaldees were thrise ouercome in sight by the Assyrians when as they came in armes to besiege Niniueh For here it appeareth that the Assyrians were foorthwith afrayd of the army of the Chaldees that they durst not often to go against them Beroschim What the figure Metonymia is See Oseas cap 4. ver 1. Moreouer I translate the word Beroschim Ashtrees and not Firre trees Then by the figure Metonymia I take Ashetrees for Ashen weapons that is for speares and pikes the which Herodotus lib. 7. writeth that the Chaldees and the Babylonians vsed in battaile and in fight For that place of Herodotus sheweth what the word Ashtrees here meaneth And the Ashe as Plinius saith is an high tree and a tall of a white wood somewhat soft and shaking strong and without knots of which stuffe at this day notable speares and pikes are made whereof also Homer saith that Achilles his pike was made Therefore when as those Ashen speares or pikes shall be shaken in battaile by the Chaldees the Assyrians shall flee like as no nation at this day can easily abide and stand against the Heluetian armie of pike men but all men giue place vnto it Ver. 4. The chariots shal rage in the streetes They shall runne to and fro in the high wayes they shall seeme like lamps they shall shoote like the lightning An amplification of the former feare AN amplificatiō of the former feare which those chariots of the Chaldees shall strike into the Assyrians Whereof is to be gathered therefore the Assyrians shall easily be ouercome by their enemies how mighty and warlike soeuer they seeme now for to be For then they shal not be able to beare the assault and force of their enemies weapons In a word it is true that the Chaldees were more skilfull then other nations in this kinde of warlike furniture here mentioned by our prophet And then is euery nation most chiefly feared when as he fighteth with those weapons wherein he excelleth aboue others as the French in horsemanship the Heluetian in footemanship the English with the bowe the Scot in skirmishing These warlike chariots therefore of the Chaldees shall be
that they shall not bee able to be ouercomen but will leaue and scatter abroad their feare in euery place where they shall come Wherefore in this place also there is a similitude taken from fire the which like as it burneth vp all things which come in the way of it so also shall the people of the Chaldees like vnto a fire and flame that is like a burning and most flaming fire deuoure and consume the enemies which shall stand against them yea and that in such sorte that the countrey the which before was most flourishing as the land of Iudah then was shal afterward become most desolate or waste when as they shall haue entred and ranged in it and to be short none of them shal escape their hands so diligent shall they be in searching out their enemies Further in this place euery flourishing countrey is vnderstood by the name of Eden as it is also often in the holy scripture else where as Gen. 13. vers 10. where the countrey which Lot chooseth after his departure from Abraham is said to be like vnto Eden or the garden of the Lord. Vers 4. The beholding of him is like the sight of horses and like the horsemen so shall they runne 3. By their valiantnes and stoutnes THirdly hee describeth the Chaldees by their valiantnes and stoutnes the which shall appeare both in their countenance also in their swiftnes For their look shal not be as the looke of men but of horses that is they shal be men that are to be trembled at to be feared For here he speaketh of great horses or of war horses which with their eyes and looke doe strike a terrour and feare into men breath forth war Their swiftnes shal be in this that these the selfe same enemies shal runne as most excellent and swift horsemen are wont to doe such as they shall be And truely those countries of the Assyrians Medes Chaldees did abound with valiant horsmen as they now also doe abound vnder the name of Persians The particle or word like in the latter parte of this verse where it is said like horsmen so shall they runne doth not lessen but make plaine the signification of the word horsemen As in that place of Iohn We haue seene the glory of him like or as the glory of the onely begotten of the father Vers 5. Like the noyse of chariots in the toppes of the mountains shall they leape like the noyse of a flame of fire that deuoureth the stubble and as a mighty people prepared to the battell The swiftnes of the Chaldees described and confirmed by the effects THe same swiftnes of the Chaldees is described and confirmed by the effects For that nothing shall let or stay them neither mountains nor any riuers nor munitions nor holdes made against them Wherefore they shall to the great terror or feare of their enemies ouercome all these things so that albeit they be but horsemen onely they shall notwithstanding seeme so terrible and fearefull as are chariots and armed wagons the which should be seen in the mountaines In a word this people shall be stout indeede valiant and made borne and most prepared vnto warre and battell wherefore this word like or as is added that nothing should be supposed to be feyned here but their true swiftnesse to bee sette forth Vers 6. Before his face shall the people tremble all faces shall gather blacknes A confirmatioÌ„ of the valiantnes and stoutnes of the enemies A Confirmation of the same valiantnes and stoutnes of the enemies the which God will send vpon the Iewes taken from the feare wherein all people shall stand of these men and enemies For there shall be no people which shall not feare them and tremble at their comming yea and that so greatly that by reason of the same ouer great feare and a bashment they shall all gather blackenes which shall see and beholde these so terrible enemies For men are wont to waxe blacke through feare and abashment because that when they feare their naturall heate doth fayle and therefore their members are voyde of blood and heat as those that write of naturall causes doe teach So in the Psalm 68. ver 13. by blacknes such as slaues and scullions doe gather by lying among the pottes and smokie and sootie chimnie corners is signified the great and exceeding feare trembling miserie trouble and affliction the which the children of God are often in and from the which in the mercy and goodnes of GOD they are when it pleaseth him deliuered Wherefore to comfort them the Prophet there sayth Though ye haue lyen among pottes yet shall ye be as the wings of a doue that is couered with siluer and whose feathers are like yellow golde Vers 7. They shall runne like strong men and goe vp to the wall like men of warre and euery man shall goe forward in his waies and they shall not stay in their pathes 4. By the streÌ„gth of their bodie and skilfulnes in feats of war FOurthly he describeth these Chaldees by the strength of their bodie and skilfulnes in the knowledge of warre in both which respects our enemies are wont to bee fearefull vnto vs. As concerning the strength of their bodie they shall be like Gyants nimble and ready For the most strongest souldiers are wont also to bee swift and nimble in running because that in them their sinewes are very strong as Achilles is euery where by Homer called podas okus that is swift of foote For where this strength of sinewes is there also is swiftnes as for their knowledge in warre the same in them shall bee very singular For in their pace and marching euery one shall keepe his order and in the fight and battel shal straightly obserue the lawes and rules of militarie discipline or training vp to warre Vers 8. Neither shall one thrust another but euery one shall walk in his path and when they shall fall vpon the sworde they shall not be wounded Euery one shal keepe his place and order ONe shall not thrust another euery one shall stand in that place and order wherein he shall be placed by his Generall or Captayne Now both silence and also keeping of order in battell is a great vertue of Souldiers and furtherance vnto the victorie and the same doth shew a great skilfulnes of poyntes of warre in such an armie as Xenophon teacheth in his bookes of the education or bringing vp of Cyrus 5. By their vnfeareful mind or courage Fiftly he describeth them by their vnfearefull minde or courage for they shall runne vpon the drawen swordes bent against them as namely not fearing death the which is a poynt and signe of greâ—t boldenes in a souldier and enemie And they shall venture vpon the weapons set agaynst them as if they were such as could not be hurt and vnwoundable Vers 9. They shall runne too and fro in the citie They shall runne vpon
and like vnto these Chaldeans whom God of his great mercy through Christ turne from the neckes of his Church Amen Vers 10. And they shall mocke the Kings and the Princes shall bee as a scorne vnto them they shall deride euery strong hold for they shall gather dust and take it The figure Hypophora what it is see Amos cap. 5. ver 21. THis is an Hypophora or the answering of an obiection the which might be made least any force of men or any munition and fortifying of places might seeme to bee able to let or keepe backe the assault of the Chaldeans For they shall mocke all Kings and make no account of them they shall quickly take the most strong places making rampires and casting trenches about it In the which selfe same thing there lyeth a proofe both of their easie executing of things and also of the hurlie burlie and trouble of the whole world and likewise of the victorie which the Chaldeans should haue See Ierem. cap. 25. Ezech. 25. Vers 11. Then shall they take a courage and transgresse and doe wickedly imputing this their power vnto their God An amplificatioÌ„ of the great successe of the Chaldeans AN amplification of the great happines and successe of the Chaldeans For they themselues shall be in such sort puffed vp therewithal that they will not now take themselues for any mortall meÌ„ but for gods depend vpon their owne selues and with great vnthankfulnes towards God and through the most shameful sinne of iodlatrie worship their owne strength so farre doubtles shall they beled with a spirit of so strong giddines and in such sort shall they forget their mans nature as if they were gods and not men Vers 12. Art not thou of olde O Lord my God mine holie one we shall not dye O Lord thou hast ordained them for iudgement and O God thou hast established them for correction A strong reason for the comfort of the godlie A Most strong reason for their comfort For the Prophet from the euerlastingnes and constancie of God the certaintie of his adoption the holines of God and his care for those that are his in such great trouble of all things doth promise that the helpe ayde of God shall bee present both with himselfe and also with all the godlie and therewithall doth cheere and comfort himselfe Finallie in so great stirre and barboyle of the world he teacheth that there shall be one condition or estate of the godlie and another of the vngodlie in as much as the Chaldeans are ordained of God only for the chastising of the godly and haue appointed vnto them by God a stinted measure and rate of punishing them the which in this place he calleth iudgement Vers 13. Thou art of pure eyes and canst not see euill thou canst not behold wickednesse wherefore doest thou looke vpon the transgressors and holdest thy tongue when the wicked deuoureth the man that is more righteous then he The asking of a question THe asking of a question wherein according vnto iudgement darkned with the cloudes of the flesh that same iustice of God whereby he hateth all wickednesse seemeth to bee shuffled with his decree A great combat of the Prophet and falling out of the former vision This was a great combat the which the Prophet felt in his minde when as he held it for a most certain and assured foundation and ground That God did not fauour the vngodly and yet he sawe these Chaldeans vnto whom so great happines or good successe against all nations of the world and especially against the people of God was promised by God himselfe The blasphemous disputations of some Philosophers The coÌ„plaints of Pomperus The answer of Cratippus to be most cruell and worse then other men From hence haue sprung those blasphemous disputations of the Philosophers Whether the world were gouerned by God his prouidence from hence these complants of Pompeius ouerthrowne by Caesar in the Pharsalian battaile That God fauoured the vniust cause as Plutarch reporteth in his life But the answer of Cratippus was true That the Common wealth of the Romanes had neede of these punishments because of his wickednesse and therefore that this alteration change of things fell out at Rome by God his prouidence And that his decree of GOD as a thing too high for vs to deale with must bee left vnto God himselfe And from hence also came those opinions of the Platnonists The Platonists That so straunge alterations and changes of things did fall out by reason of the matter whereof humane things do consist the which daily desireth new formes From hence is the accusation of the gods Homer lib. 1. Odyss Vers 14. And makest men as the fishers of the sea and as the creeping things that haue no ruler ouer them Vers 15. They take vp all with the angle they catch it in their net and gather it in their yarne whereof they reioyce and are glad A cause why the Prophet is thus troubled within himself THe rendring of a reason For the Prophet sheweth the cause why he is so greatly moued within himselfe And this was first for that so many and so innumerable nations 1. For that so many nations shal be subiect vnto the King of Babylon were so easilie layd open as a pray and for a fishing vnto the people King of the Chaldeans in such sort as he described before namely as if the mind and purpose of God were to glut him only and to satisfie him alone euen with the losse and destruction of so many nations The cause hereof is alleaged Iere. 27. ver 5.6 in these words I haue made the earth the man and the beast that are vpon the ground by my great power and by my oustretched arme and haue giuen it vnto whom it pleased me But now I haue giuen all these lands into the hand of Nebuchadnezzar the king of Babel my seruant and the beasts of the field haue I also giuen him to serue him Vers 16. Therefore they sacrifice vnto their net and burne incense vnto their yarne because by them their portion is fat and their meate plenteous 2. For his blasphemie vnthankefulnes vnto God SEcondly for that this selfe same King of the Chaldeans vnto whom God giueth so great things shall be both blasphermous against God himselfe and also most vnthankful vnto him For he shall ascribe or giue the praise of this his so great felicitie or happines vnto his owne selfe as one that no doubt despiseth all soueraigâ—tie and maiestie of God and shall sacrifice vnto his owne net or arme as whereby alone he shal get vnto himselfe so great a Monarchie or Empire This prophesie is more at large declared layd open Dan. 4. ver 26.27 where the proude King Nebuchadnezzar most blasphemously vaunteth himself against God giueth vnto himselfe the whole praise of his strength and power and maiestie and glorie c.
which worship idols and also from the vnabilitie and vanitie of the idols themselues the which he liuelie setteth forth matching together by the way of contraries the vowes and prayers of idolators with the euent or issue and falling out of things it selfe and the nature of Idols For they are deafe and dumbe and altogether dead things how so euer they be laide ouer with golde or siluer Therefore they can heare no man nor help any man Vers 20. But the Lord is in his holie temple let all the earth keepe silence before him A contrarietie betweene the true God and Idols A Contrarietie betweene the true God and idols First least the godly which relie and staye vpon God should thinke themselues to bee no more secure or without danger then the Idolators Secondly that the very profane or wicked themselues and the heathen might knowe assuredly that the former iudgements should be or come to passe because God doth denounce or threaten them vnto whome the whole world obeyeth and submitteth it selfe with reuerence and silence Finallie whose maiestie and power did manifestlie shine forth in that his Temple people and worship and seruice For vnder a thing at that time knowne very well vnto al nations namely that diuine Temple hee doth by the figure Synecdoche comprehend and set forth the endles maiestie of God and the true proofe of his diuinitie By which word hee comprehendeth both the adoption of the people of the Iewes also the worship of God seuered from the idolatries of other nations and moreouer all those infinite benefites which flowed from them both whereby God manifestlie shewed himselfe vnto the whole world that he was bâ—th the true God and also almightie and that the sayd worship onely and temple were acceptable vnto him CAP. 3. An excellent prayer for the vse of the Church and euerie one of the faithfull THis chapter hath a notable and excellent prayer deliuered and vttered by the Prophet of God for the vse of the whole church and euery one of the faithfull wherewith they might both stay vp and comfort themselues in the midst of those afflictions or troubles meditating or thinking vpon the poynts contained in this prayer and also begge saluation or deliuerance and helpe at the hands of God for his Church staying vpon those foundations and grouÌ„ds which they ought Finally that the godly euen in the midst of the ruine and fall of the whole world might confirme and exercise their faith touching the promises of God Three parts of this prayer the spirit of God helping their infirmities as it is Rom. 8. ver 26. Likewise the Spirit also helpeth our infirmities c. for he teacheth them to pray 1. He prayeth for helpe The frame and disposition of this prayer hath three poynts For first the Prophet prayeth for helpe at the hand of God Secondly he layeth downe the foundations or grounds of this his request and hope 2. The grounds of this prayer Thirdly he sheweth that he shall be heard of God The stile or inditement of this prayer was in meeter or verse and not in prose 3. He hopeth to be heard Schiggionoth Vers 1. A prayer of Habacuck for the ignorances The drift of the whole chapter contained in this verse IN this verse the whole scope and drift of this chapter is shewed For it containeth an humble prayer vnto God and proceeding from a true faith and vttered by Habacuck himselfe and not by euery one of the faithfull albeit euery faithfull ought to know after what maner God is to be prayed vnto Finally the musicall instrument is added also whereon this spirituall meditation or prayer was to be sung which was an order and maner appoynted of God himselfe vnto the Church of that time of which kind of instrument or tune and the like to sing Psalmes withall and vpon you may see Psal 7. ver 1. and hereafter in this chapter ver 19. in the end Vers 2. O Lord I haue heard thy voyce and was afrayd O Lord reuiue thy worke in the midst of the people in the midst of the yeares make it knowne in wrath remember mercie The first part of this prayer containing the summe of the request of the Prophet and also a cause of the same for that THe first part of this prayer the which containeth both the summe of his request to wit that God in that same foreshewed garboyle and trouble fearfull miserie of the whole world would haue mercie and compassion on his faithfull and he also setteth downe a reason why this is meet to be done First because they are his worke Secondly because such is the nature of God that he can neuer forget his mercie toward those that are his no not then wheÌ„ as he is angrie with them 1. They are his worke For in him as Iames sayth cap. 2. ver 13. Mercie reioyceth against iudgement And as the Psalmist witnesseth Psalm 30. ver 5. God indureth but a while in his anger but in his fauour is life 2. He cannot forget his mercie toward them weeping may abide at euening but ioy commeth in the morning And Psal 89. ver 31.32.33 If they breake my statutes keepe not my commandements then will I visit their transgression with the rod and their iniquitie with strokes Yet my louing kindnes will I not take from him neither will I falsifie my trueth Thirdly for that the Church of God as yet is in her middle age 3. The Church is not yet come to her full age growth and as it were in her youth and is not yet come vnto the end and terme of her life and continuance of the which and against the which the Church complaineth and prayeth Psal 102. ver 23.24 in these words He abated my strength in the way and shortned my dayes And I sayd O my God take me not away in the midst of my dayes thy yeares indure from generation to generation And the Prophet is moued now especiallie to pray for this because that he is very greatly troubled trembleth and feareth that there shall bee a destruction euen of the Church it selfe by reason of the former vision which was shewed him Vers 3. God commeth from Teman and the holy one from mount Paran Selah His glorie couereth the heauens and the earth is full of his praise Two grounds of this prayer The power of God and his loue to those that are his THe second part of this praier wherein he declareth two grounds of his praier namely the power of God and his bounteousnes or good will toward those that are his ver 13. So Psalm 61. ver 7. where the Prophet prayeth for to be setled firmly in his kingdome vpon trust in God his mercie and faithfulnes in his promises He shall dwell before God for euer prepare mercie and faithfulnes thâ—â— they may preserue him To this effect is a good part of the 89 Psalm spent in
Epistle of Iude ver 9. of Michaell striuing against the diuell and disputing about the bodie of Moses whom Iude saith durst not blame â—im with cursed speaking but said the Lord rebuke thee Finallie the manifest will of God concerning the preseruing of them is also the foundation or ground of the promises following For the Lord had taken Iosua and others as it were fire brands all readie on fire and burning out of the middest of the flames Hee will therefore preserue them how vile and base soeuer their estate seeme to be and neuer to be lifted vp againe because hee hath alreadie begun to doe it And so Dauid by the former experience of God his goodnes towards him assureth himselfe of the like help in the time following when hee saith Psalm 138. ver 8. The Lord will performe his worke toward me O Lord thy mercie endureth for euer forsake not the workes of thine hands Vers 3. Now Iehoshua was clothed with filthie garments and stood before the Angell The laying open of the base estate of the priesthood at that time THe laying open of that base condition and estate wherein the priestes that is the ministerie of the church at that time were because of the contemptible or despised condition of that whole people as yet so farre as in the iudgement of man the affaires of the Iewes might then be esteemed of Wherefore the same by an Hypotypôsis or liuely description is now represented or laide open to the view What the figure Hypotyposis is see Amos cap. 8. ver 12. yea and that by God himselfe to the ende the Iewes and the priestes themselues might vnderstand that this their so base estate was knowne vnto him when as notwithstanding hee promiseth that the dignitie of the priesthood shall be so great for it is an allegoricall or figuratiue Hypotyposis For vnder the name and representation or shew of filthie clothes the contempt and base condition of the priesthood is signified as contrariwise by the sight and beholding of changed and glorious clothing in the fourth verse is noted the happie and glorious estate of that order For as it is Galat. 4. Thus did the Lord teach that people touching spiritual things being yet vnder figures and shadowes and weake that he might signifie and describe spirituall and heauenly things vnder these earthlie figures and signes Hebr. 9. The old apparrel of the priesthood so glorious and golden was a signe both of all those spirituall riches and treasures which should bee in the man Christ in whom all treasures of wisdome and knowledge are hid Coloss 2. ver 3. and also of that holines which ought to be in the priestes themselues who in like maner were figures of Christ And whereas Iehoshua the high Priest is saide to haue stoode so baselie apparrelled before the Angell himselfe who also before was called Iehouah this hath an Emphasis or vehemencie and force and mouing of affection both for the confirmation of the certaintie of this whole prophesie and also for the proofe and shewing of the care of God and knowledge of the state of his Church and of those that serue him It is also a preparation vnto the narration insuing in the verse following Vers 4. And hee answered and spake vnto those that stood before him The first promise of the restoring of the priesthood Three things to be noted in this verse saying Take away the filthie garments from him And vnto him hee saide behold I haue caused thine iniquitie to depart from thee and I will cloth thee with charge of rayment THe first promise of God to wit of the restoring vnto those Iewes and times the office of the Priestes and Leuites and also of â—he ministerie of the church 1. The person speaking Wherein there are three things to be noted First the person that speaketh to wit the same Angell before whom stood Iehoshua And the same is no meane or common Angell but the head and prince of the Angels And therefore before him stood other Angels in a readines to receiue his commandement and to execute the same as appeareth in the verse folowing And he no doubt is Christ our Lord and the euerlasting sonne of God who is called both an Angell in respect that he is our mediator vnto God the father opening vnto vs his will at the full and also is called Iehouah in respect that he is equall vnto his father And this Angell answereth that is of his owne accord and willinglie promiseth this which followeth For so doe I expound the word answereth in this place Secondly is to bee noted 2 What is promised what is promised hee promiseth the restoring of the Leuiticall priesthood that is the ministerie of the Church and that figuratiuely by the changing of filthie clothing into gay and gorgeous clothing For such apparrell shining with gold and pretious stones wore and had the high priest whilest the order of the priests and Leuites enioyed his bewtie and glorie 3. For what cause it is promised The third thing to be noted is for what cause the Angell doth now promise that this shall come to passe namely because that this Angell of his great and onely mercie and fauour doth now blot out and doe away the iniquities of this order committed against him So then the forgiâ—enes of sinnes and our reconciliation or being made friendes with God which is done onelie by our Lord Iesus Christ alone is the principall and foreleading cause of all the benefites of God toward vs as we are taught in this place Vers 5. And I said Let them set a fayre diademe vpon his head So they set a fayre diademe vpon his head clothed him with garments and the Angell of the Lord stood by The second promise of God of the restoring vnto the ministerie of the church her former dignitie THe second promise of God to wit of the glorie and the same dignitie to be giuen againe vnto this ministerie of the church once restored the which it had before and in times past The which in this place is set downe vnder shadowes and figuratiuely and by a Synecdoche Vnder shadowes or figuratiuelie when as by the name of a miter or diademe the priestlie dignitie is signified And by the figure Synecdoche when as the prophet by the part What the figure Synecdoche is see Amos cap. 5. ver 21. that is by the name of the Priestes Miter or diademe doth comprehend his whole apparrel and al the dignitie of the priesthood that is of the ministerie of the church For the Miter or this diademe was but one part only of the Priestes apparrell yet the chiefest and highest part because it had written vpon it Holines of holines of Iehouah and was worne vpon the head as is shewed in this place And it hath an Emphasis or vehemencie and force whereas it is commanded that a fayre one bee set vpon his head to wit so braue large and perfect
this Ephah and why and drinke the drâ—gges thereof And women carrie this bushell not men for that like as wickednes was represented vnder the type or figure of a woman so also the iustice and wrath of God are set forth vnder the figure and shape of women least that the meeting and mixing together of men and women in the same matter and vision might seeme to haue some impure and vncleane cogitation or surmising Secondly that God may be vnderstood to bee able to execute his iudgements euen by most weake and feeble things Two women such as are women There are two women because that the anger and iustice of God doe alwaies follow and waite vppon one another and take punishment on the wickednes of men So Psalm 85. vers 10. the mercie and truth of God and righteousnes and peace are ioyned together Mercie and trueth saith Dauid shall meete righteousnes and peace shall kisse each other Winged These women are winged that they may bee vnderstood to bee most swift nimble and readie to execute the vengeance of God and to obey him Finallie they are carried with the winde Carried with the winde that the Prophet might teach that all things serue for the vengeance of God and that this iudgement of God shall be forthwith against the Babylonians and therefore that the Iewes should not stay and remaine in those countries any longer Vers 10. Then said I to the Angell that talked with me whether doe these beare the Ephah The prophet asketh the interpretation of the Angell THE Prophet dooth aske the interpretation of the Angell wherein he both sheweth his desire to the prophet shineth before vs as an example to doe the like And the women are saide in such sort to beare the bushel as if they would by and by throw it downe to the earth to signifie the wrath of God the which all creatures being the reuengers and instruments of God contemned or despised doe declare when as they reuenge the contempt or despising of God against the vngodly Vers 11. And he said vnto mee to build it an house in the Land of Shinar and it shall be established and set there vpon her owne place The interpretation conteining THe interpretation of the vision the which hath two parts For he describeth both the place and also the time or stay and continuance of this iudgement there The place 1. The place where this bushell or Ephah most full of the anger and vengeance of GOD was to be placed at the appoyntment of God is the land of Sennaar or Shinar that is Babylon or Chaldaea 2 The time and the countries nere vnto it the which had carried away the people of God into captiuitie vsed them hardly and intreated them cruellie on the which the Lord will now take punishment The time of the continuance of the vengeance of God against the Babylonians shall be for a great season and long For the vengeance of God shall remaine there established and setled as it were in her foundation out of the which it cannot afterward be easelie plucked and pulled Thus dooth the Lord punish his enemies in the end albeit that whilest they afflict or trouble his church they doe careleslie contemne or despise and laugh God to scorne For as Dauid teacheth vs Psal 75. ver 8. in the hand of the Lord is a cup and the wine is red it is full mixt and he powreth out of the same surelie all the wicked of the earth shall wring out and drinke the dregs thereof And as it is in the Psalm 32. ver 10. Many sorrowes shall come to the wicked but hee that trusteth in the Lord mercie shall compasse him It seemeth that these selfe same things may bee applied vnto many nations of our time which haue most hardlie afflicted the Church of God CAP. 6. Vers 1. Againe I turned and lift vp mine eyes and looked and behold there came foure chariots out from betweene two mountaines and the mountaines were mountaines of brasse Two visions conteining the coâ—firmation of two promises before THis chapter conteineth two visions the which in a word are the confirmation of two promises rehearsed before that is of the restoring and building againe of the church of God a fresh and of the ouerthrowing and destroying of the enemies of the same the which at that time for the most part and chiefelie were the Chaldeans 1. Of the sharp punishing of the Chaldeans and people of the North. The first vision of this chapter confirmeth that which went lastly and immediatly before of the most seuere or sharp punishing of those North people or Chaldeans 2. Of the restoring of the Church of God The second confirmeth those other promises of God the which did signifie and shew the restoring of the Church And albeit whatsoeuer God speaketh and promiseth be most sure because it is the word of God and consequently needeth of it selfe no other confirmation Psalm 10. yet notwithstanding both in regard of our selues who are too distrustfull and also for that time sake and state of the Iewes which at that time was most lamentable and contemptable or despised in the iudgement of men these promises of God which were so hard and incomprehensible or such as of flesh could not be conceiued were to be confirmed both by the sundry often repetitions of them and also by the declaratioÌ„ shewing of the maner of the things which should afterward come to passe as the meanes by the which God wold execute that his counsel or purpose The which thing is euidently performed in this vision For now God teacheth the Prophet and consequently those Iewes so vs likewise which are his Church by what meanes so great and mightie nations and people as those of the North without all question were might be thus brought downe And this selfe same thing is also particularlie in Daniel shewed declared cap. 7. and 8. but here it is propounded or set forth only in generall namely by the description of the wonderfull prouidence of God Two parts of this vision shewing the which doth both gouerne this vniuersall world and also euery seuerall people and nation of the same against the which he hath alwayes in a readines the ministers and executioners of his iudgements and will 1. The generall rule of God ouer all things Therefore there are two parts of this vision The one which sheweth the generall care and rule of God ouer this whole world and all things and kingdomes The other 2. What should fall out to the Chaldeans Two parts of this verse which declareth what shall fall out and come to passe vnto those Northren people and at that time enemies of the Iewes that is of the Church of God ver 8. Now this first verse doth first of all win authoritie and credit vnto the vision insuing and secondly in part containeth the reporting and declaring of the same The
outward rites or customes and fashions but yet such notwithstanding as wherein he would not haue the chiefest part of his worship and seruice to bee placed consist nay he gaue those ceremonies as tokens and stirrings of vs forward vnto his inward worship only the which he alwayes vrged or earnestly called vpon by his Prophets Wherfore God doth not in this place cal back the Iewes vnto those ceremonies but vnto those sermons and words the which by his Prophets he had so often beaten into their heads and set forth and openly deliuered and commanded that they should obserue or keepe the which are afterward declared verse 9. and in those that follow So then the hypocrisie of men and of the Iewes is shewed who ouerpassing nay neglecting and setting nought by the chiefe part of the worship and seruice of God doe stay in these outward things as the onely meanes to appease God withall For these ceremonies are not properlie those words the which God propounded or set forth by his prophets but rather those things which follow hereafter and in the which there appeareth a true testimonie or witnes of godlines or loue Further it hath an Emphasis or force whereas God saith that he cryed and sounded foorth those things the which hee now also required of them that both the trueth of God and the conformitie or agreeablenes of his worship and seruice might be shewed and also the care of God with a loude voyce to call them back vnto a better minde And this also hath a weight and force with it where as hee saith that hee did the same when as both the citie did as yet still florish and all the other cities neere vnto it yea and moreouer the whole countrie it selfe so farre as it reacheth and is stretched out toward the South both in the mountaines and in the plaine For this circumstance of time sheweth the great and daylie care of God for that people that is those that are his and also his continuall course and constancie in exacting and requiring still the same kinde of his true and inward worship and seruice For like as the nature of God is one and the same alwaies so also his true and inward worship is and hath been alwaies one and the same Vers 8. And the worde of the Lorde came vnto Zechariah saying He sheweth more plainly what these wordes are which God required of their fathers For God For God sheweth what those wordes are the which so carefullie and daylie and earnestlie as namely for that they were his true worship he did by his Prophets require of their fathers and Elders that they should not perish but that they might bee acceptable vnto him And now God requireth the selfe same yet still of them their posteritie and desireth that they may bee obserued that they also may please him And this is shewed by the way of matching together of coÌ„traries the which doth not only garnish this sentence but also doth bring a great light vnto it and cleerelie teacheth that God is trulie worshipped not with outward ceremonies but with the earnest motion of the heart that hee is not delited with the afflictings or exercises of the bodie but with the true dueties and effectes of faith and charitie Therefore doth Paul also alwaies match these the one against the other as 1. Tim. cap. 4. ver 7.8 in these words Cast away prophane and olde wiues fables Olde wiues fables Godlines Bodily exercise Godlines and exercise thy selfe vnto godlines For bodilie exercise profiteth little but godlines is profitable vnto all things which hath the promise of the life present and of that that is to come And then verse the 12. he sheweth what be these fruites of godlines wherein hee would haue Timothie to be a patterne for them to follow saying Let no man despise thy youth but be vnto them that beleeue an ensample in word in conuersation in loue in spirit in faith and in purenes So againe Tit. 1. and 2. where there is a matching together of contraries betweene rites and ceremonies and the true workes of godlines What the figure Noemaâ—â— see Zach. cap. 2. ver 5. But here in this place by the figure Noema all the works both of faith and also of charitie are commended The workes of faith or of the first table by the consequent or that which followeth For if charitie or loue toward our neighbour and the workes of the second table be acceptable or pleasing vnto GOD much more is faith so the which loueth both God himselfe and also is the cause of our loue toward our neighbour So then of necessitie by the workes of the second table or of charitie true faith or the first table is vnderstood and gathered especially to be commanded vnto vs. For as it is Galat. 5. ver 6. In Iesus Christ neither circumcision auaileth any thing neither vncircumcision but faith which worketh by loue And all the workes of Charitie are here conteined by the figure Synecdoche What Synecdoche is see Amos cap. 3. v. 2â— and by the reckoning vp of part or a certaine sort of them But in this place are exprestie recited three sortes of the workes of Charitie or of the second table Verse 9. Thus speaketh the Lorde of hostes saying Execute true iudgement and shew mercie and compassion euerie man to his brother All duties the which men owe vnto ech other in respect of any publike office THe first conteineth all the workes the which men doe owe vnto men in regarde of any publike office which they beare as for example Kings vnto their subiects Iudges vnto those ouer whom they are set to rule Of these it is required that they should iudge that is execute that their office and that in trueth the which is here set against all accepting of persons and all fauour Concerning this dutie thus is it commanded Deut. 1. ver 17. Yee shall haue no respect of person in iudgment but shall heare the small as well as the great yee shall not feare the face of man for the iudgement is Gods Psalm 82. The second sort here reckoned vp describeth the duties the which generallie men owe vnto men so far forth as wee are all of vs brethren one vnto another and made after the image of God Now this doe we owe one vnto another first that we bee touched with mercie and moued with a fellow feeling of the miseries one of another Secondly that wee doe good vnto them that be in miserie and help them To that inward affection apperteineth the word Racham Racham Chesed compassion and the word Chesed mercie belongeth to the effect of this affection or vnto bounteousnes And therefore Galat. 6. ver 10. Paul counselleth vs saying While wee haue therefore time let vs doe good vnto all men but especiallie vnto them which are of the house hold of faith Hebr. 13. Vers 10. And oppresse not the widdowe nor the fatherles the stranger nor the
of God The punishment of their rebellion The rebellion of men being set downe now followeth their punishment that is to say the iudgement of God against them and the same most iust and also most greevous And as against such kinde of men the anger of God goeth before and then followeth the punishment and paine so is both of them in this place orderly described The wrath of God therefore was iustly against so stifnecked disobedience yea and that great wrath the which appeared by the effects that is the punishment which followed And by the proportion of the rebellion it ought to be great that the punishment might be equal and aunswerable vnto the fault Vers 13. Therefore it is come to passe that as he cried and they would not heare so they cried and I would not heare saith the Lord of hostes The description of their punishment THe description of the punishment the which consisteth of three partes whereby the greatnes thereof is shewed that other men and the Iewes themselues might shunne and feare to initate or follow such stubbornes of minde against God 1. The first degree of their punishment The first degree of the punishment is that they were not heard of God no not when they cried vnto God The reason is from the rules of distributiue iustice as they call it and such as punisheth the sins of men the which commaundeth that men should be punished after the same manner after the which they haue offended They would not heare God crying vnto them so likewise were not they heard of God when as they cryed vnto him in their afflictions or troubles So God telleth them of the like punishment in his Prophet Isai cap. 65. ver 12. in these wordes Therefore I will number you to the sword and all you shall bowe downe to the slaughter because I called and ye did not answere I spake and ye heard not but did euill in my sight did chuse that thing which I would not So Psal 18. ver 25.26 Dauid teacheth that God will deale with men according to their behauiour and deseruing with the godly saith he of God thou wilt shew thy selfe godly with the vpright man thou wilt shew thy selfe vpright With the pure thou wilt shew thy selfe pure and with the froward thou wilt shew thy selfe froward Now this is a most grieuous punishment not to bee heard or receiued of God Vers 14. But I scattered them among all the nations whom they knew not thus the land was desolate after them that no man passed through nor returned for they laide the pleasant land wast 2. The second degree of their punishment THe second degree of this punishment they were scattered as it were with a strong whirle-winde and cast out of their natiue soyle among sundrie nations and not all of them carried as banished persons and captiues into some one certaine land and countrie but one into this countrie and another into that with a great and fearefull scattering and renting in peeces of the same bodie and nation Yea and moreouer they were driuen vnto nations vnknowne vnto the Iewes themselues at whose hands they could looke for no humanitie or courteous intertainement as namely vnto whom they were Barbarians 3. The third degree of their punishment and they vnto them The third degree of their punishment for that their very land it selfe did for their sake feele the most grieuous iudgements of God also as lacking inhabitants and her blessing from God that in stead of a pleasant land the which it was before that same land of the Iewes should bee laide wast and become an huge and great wildernes For as it is in the Psal 107. ver 34. God turneth a fruitefull land into barrennes for the wickednes of them that dwell therein CAP. 8. Vers 1. Againe the word of the Lord of hostes came vnto mee saying Two parts of this chapter 1. A confirmation of the former doctrine THis whole chapter conteineth two things Frst it hath a confirmation of the former doctrine touching the true worship and seruice of God to be defined and restored by the true works of godlines and charitie 2. An answer vnto the question moued in the former chapter and not onely by outward ceremonies as appeareth hereafter ver 16.17 Secondly an expresse answer vnto the question propounded in the former chapter vers 〈◊〉 and so forth But touching the beginning of this chapter it is a garnishing or a staying in the further laying out of the matter by the way of matching together of the contraries to wit of the punishment or iudgement of GOD against the forefathers of the Iewes and of the promise alreadie made vnto their posteritie by the free mercie of GOD and not vttered and beslowed vpon them for any righteousnes or desertes of theirs as appeareth hereafter verse 15. And it was requisite that these promises should bee set after these iudgements and punishments of God against the Iewes least they might suppose God to bestil angry with them and consequently might lay aside al hope and minde of building of the temple and repairing of the City of their longer stay in the land of Iudea as is shewed ver 9. For this rehearsing of the promises of God especially so notable and â—uident touching the restoring of Sion yea and of the City it selfe â—nd of the long continuance of them both did very greatly both â—omfort them and also incourage them to go lustily forward with the building Moreouer this verse like a the beginning also of the verse folowing hath a confirmation of the doctrine which â—â—lloweth namely for that the Prophet was coÌ„maunded by God 〈◊〉 and the almighty God to vtter and to promise these thinges 〈◊〉 his name vnto the Iewes that is vnto his church Why this preface of the Prophet is so often repeated Thus saith the Lord of hostes And this preâ—â—ce of the Prophet is often repeated to wit because in so great â—â—ly burly and trouble of thinges in so lamentable destruction of that people and so great power and boldnes of their enemies the which were against that building of the Temple Esdr 4. ver 1 this promise or doctrine was so much the more diligently to be confirmed Ver. 2. Thus saith the Lord of hostes I was ielous for Zion with great ielousy and I was ielous for her with great wrath The chiefe came of all the promises of God towards his church is THe manner order of the Prophet his staying still in the confirmation of the former doctrine For first of all he setteth â—owne the very cause it selfe nay the châ—ese cause of all the promises of God to come and which were to be rehearsed namely the only mercy and good will of God towards them both that these Iewes the posterity of their forefathers should not thinke that they had deserued these things at the hand of Gâ—d with their ceremonies or holines of life
God both by the comparing together of the former miserie of the said Iewes and also by the shewing of his minde and purpose toward them doth make this promise toward them to bee the more welcome and euident By the comparing of their former estate for that in times past they were a former of cursing and banning whilest the iudgements of God against them being captiues were to bee seene both manifest and bitter And in this respect doth Dauid Psalm 102. ver 8. complaine that hee sometimes was a reproch vnto his enemies saying Mine enemies reuile me daylie and they that rage against me haue sworne against me But now and hereafter they were a forme and patterne of the great fauour and blessing of God And by the shewing of his minde toward them he maketh this promise the more welcome and euident vnto them for that hee will saue them that is deliuer them out of all their miseries and blesse them yea and that also for the time which was to come and to follow afterward Psalm 37 in the end Last of all is added a conclusion necessarilie gathered of all these things before to wit the exhortation vnto the worke of the Temple lustilie and without feare either of disturbance or letting or that their labour should be vnprofitable and vnfruitefull For hereunto appertaineth the summe of these promises to wit that they restore and set vp againe the temple that is to say the worship and seruice of God Vers 14. For thus saith the Lord of hostes As I thought to punish you when your fathers prouoked me vnto wrath saith the Lord of hostes and repented not A reason of the former amplification THis is the rendring of a reason of the former amplification that is of so great a blessing of God which should fall vpon the Iewes whereunto also there is added the answering of an obiection that might be made The reason is for that God being appeased toward them dooth now thinke and purpose to doe good vnto them The answering of an obiection for that albeit he did worthelie afflict or punish them and their ancetours before yet notwithstanding hee hath now decreed with himselfe to bestowe benefites vpon them The answering of the obiection is conteined in this verse and in the verse following the reason or answer vnto the same For the calling to remembrance of their former estate and of the most grieuous threatnings of God against them might trouble their mindes Ierem. 25. God therefore preuenteth or meeteth as it were by the way with this obiection He confesseth therefore that they were before and also most iust hee meaneth his threatnings because that he was prouoked and kindled by the most stubborne vices of them and their forefathers how soeuer hee bare with them with a gentle patient and mercifull mind But as if the patience of God had been ouercome with their vncurable wilfulnes that which is added it repented me not sheweth that the counsell and purpose of God was both seasonable or in due time and iust when as he chasteneth the Iewes and his Church and also that such punishments are healthfull and profitable for his Church the which by God are inflicted or layd vpon it for they are medicines Vers 15. So againe haue I determined in these dayes to doe well vnto Ierusalem and to the house of Iudah feare ye not An answer vnto the former obiection THe answer vnto the former obiection That God is now turned that is appeased with the Iewes and therefore that his thoughts are otherwise touching them to wit now good and ioyfull Not that God doth chaunge his minde but that men being tamed and changed by afflictions or troubles doe finde GOD otherwise towards them then when as they were stubborne and rebellious against him Albeit that euen this very same that men doe repent from the stubborne wickednesse of their life is not of themselues but of the grace of God preuenting them But here is shewed only that men before they haue God appeased with them can looke hope for no good at his hand For the fountaine of all the gifts of GOD toward vs is his fauour and reconciliation or being made friends with vs the which when as it cannot be done but by Christ the Mediator doubtles it is only of free gift and for to bee attributed vnto his mercie and not vnto our workes or deserts In the end of this verse he repeateth againe Feare ye not because that the remembrance of that same former anger of God towards them did sticke deeply in their mindes the prints whereof were euen then yet still remaining And therefore that same feare and trembling could not so easily be shaken off put a way neither could this exceeding fauour and loue of God so soone be perswaded vnto them no nor yet once be conceiued in their mind so distrustfull doubtles are men by nature of the promises of God Vers 16. These are the things that ye shall doe Speake ye euery man the trueth vnto his neighbour execute iudgement trulie and vprightlie in your gates An admonitiō THis is an admonition by the which he doth both teach them the way wherein if they walke they shal continually feele that same fauour of God and also confirmeth the doctrine deliuered in the former chapter touching the true worship seruice of God Wherein the true worship of God doth cōsist namely that it doth not consist in outward ceremonies but in the true workes of godlines and charitie the which are reckoned vp in this place The workes of charitie both priuate and also publike are contained in this verse by the figure Synecdoche What the figure Synecdoche is see Amos cap. 5. v 21. the duties of priuate persons by the word trueth and the offices of publike persons as of Iudges by these words the iudgement of peace that is vpright iudgement pronounced or deliuered with a calme quiet minde not angrie nor partiall not of any distempered or troubled affection as for example through hatred or enuie or fauour Vers 17. And let none of you imagine euill in your hearts against his neighbour and loue no false oth for all these are the things that I hate sayth the Lord. The workes of godlines cōtained vnder the word oth or swearing HEre also are contained the works of godlines by the figure Synecdoche vnder the name of an oth or swearing There is also shewed how sincere and pure our minde and heart ought to be in both kinds of these dueties that we should not follow these works feinedly after the maner of hypocrites For we must refraine euen from euill thoughts much more from deedes because that euill thoughts themselues do displease God and he doth hate them like as he doth euill workes Vers 18. And the word of the Lord of hostes came vnto me saying A passing vnto the answering of the question of the Iewes moued in the former chapter touching their
should turne vnto her So then it is taught that it shall come to passe that of the very Philistims themselues most worthie of punishment and destruction The wonderful conuersion of the Philistims described by the effectes The Ekronites shall haue as honorable a place in the Church of God as Araunah the Iebusite sometime had in the middest of Ierusalem who was honorablie accounted of by Dauid himselfe 2. Sam. 24. ve 18 and so following some remnants notwithstanding shall remaine the which shal come vnto God but yet of the onely fauour and endles mercie of God And the comfort is so much the greater vnto them both namely the Iewes that is the Church of God and the Philistims for that their most true and wonderfull and most manifest conuersion is described by the effectes For the remnants of them shall not onely bee consecrated vnto God but also among the Iewes themselues and the godly the Philistines shall be leaders of the way and guides vnto others vnto godlines in so much that the Ekronites who of al the rest of the Philistims in times past had lest traffick or familiaritie and acquaintance with the Iewes shall come to dwell afterwards in the middest of Israel and of the church as the Iebusites in the middest of Ierusalem 2. Sam. 24. so that they shall bee the beginning to worship God godly and holilie in the Church of God it selfe Vers 8. And I will campe about mine house against the armie against him that passeth by and against him that returneth and no oppressor shall come vpon them any more for now haue I seene with mine eyes Another comfort of the Church from the inward saftie peace of the same THe former comfort of the church was taken from the increase of the same because of the comming of strangers vnto it yea and that of those who before were most deadly enemies vnto it But this comfort now is from the inward saftie and quiet of the church Two partes of this verse the which she should hereafter inioye But this verse hath two things to wit first a description of this securitie or safetie of the church 1. A description of the saftie of the Church and secondly the cause of the same And first of all the description sheweth the defence the which the church shall haue at home to wit God himselfe pitching his tentes for his church as appeareth Psalm 34. For God promiseth that hee will watch for his temple against all sortes of enemies Psalm 121. and 124. that we should not thinke our saftie to come from our owne strength Secondly he sheweth the driuing away of forraine enemies so that there shall bee no hoast of enemies that shall set vpon the church Finallie that there shall be no violence or oppression in the people themselues one against another or wringing and vexing by those that shall rule ouer them But these things are especially to be vnderstood of the spirituall kingdome of Christ The cause of this so great a benefite 2. The cause of the same is the onely mercie of GOD toward his church who both seeth the afflictions thereof with his eyes Exod. 3. and also of his goodnes and bountie taketh pittie and compassion on her Psalm 68. ver 16. where the Psalmist faith that God deliteth to dwell in mount Zion that is in his church yea and that the Lord will dwell in it for euer And ver 21.22 he sheweth how that God will both destroy her enemies and also saue and deliuer her from all daungers in these words Surely God will wound the head of his enemies and the hairie pate of him that walketh in his sinnes The Lord hath said J will bring my people againe from Bashan I will bring them againe from the depthes of the Sea And therefore in consideration of this anger of God towards his enemies and loue and mercie toward his church hee cryeth out by way of admiration in the end of the Psalme O God thou art terrible out of thine holy places the God of Israel is he that giueth strength and power vnto the people praised be God Vers 9. Reioyce great lie O daughter Zion shout for ioye O daughter Ierusalem behold thy King commeth vnto thee he is iust and saued himselfe poore and riding vpon an asse and vpon a colt the fole of an asse A confirmation of the former comfort of the church conteining A Confirmation of the former comfort of the church taken from an encouragement of her or from an outward signe and token for when God doth encourage and allure vs hee doth confirme his promises vnto vs the reason whereof is addded As for the encouragement or exhorting of the Iewes An exhortation or stirring of her vp to ioy and reioycing it is vnto exceeding great and notable ioye and the which also God will haue to be most manifest or openlie knowne and not to be hidden and couered the which is signified by these wordes reioyce greatlie For the Church is commanded to crie out or to shoute with the voyce for a publike testimonie or witnes of her ioye But these wordes Daughter Zion and daughter Ierusalem are put for the whole people for to moue and stirre vp affection but the ioye of may dens is more acceptable and pleasant and therefore they are rather stirred vp and exhorted to reioyce then men Moreouer by the selfe same wordes the whole citie is allured vnto the same ioye of minde of the which citie there are two partes to wit Sion the which was the tower it selfe of the citie and the place where the Temple was builded and Ierusalem that is the other part of the citie 2 The cause of this ioy The cause of this so great ioye and gladnes is also most iust and euident to wit the manifest comming of her King that is to say her defendor and protector For the presence of Kings is a most safe defence vnto their people and cause of ioye if so be they be the true fathers of their people as the King is the which is described or set foorth in this place Such a king was Dauid vnto his people and so great a care had hee for their welfare and defence against their enemies and so great loue did they beare to him againe acknowledging their saftie to stand in his saftie and therefore will they not suffer him to goe forth with them vnto battell â—ut make answer vnto him offering so to doe as it is 2. Sam. 18. ver 3. Thou shalt not goe forth for if we flee away they will not regard vs neither will they passe for vs though halfe of vs were slaine but thou art now worth ten thousand of vs therefore now is it better that thou succour vs out of the citie And therefore Psalm 118. they signifie their exceeding great ioye the which they had conceiued for that God had placed him King in the stead of Saul ver 26. saying This is
hath appeared in the time of the Machabees and alwayes at all other times He therfore compareth her vnto a cup of confusion or poyson that is the which being drunke of great distemperature or trouble is bred in the minde of the drinker Such is the riuer Gallus sayd to be whereof who so drinketh The riuer Gallus as Ouid affirmeth runneth mad by and by The people therefore which shall assault Ierusalem shall do nothing with good and aduised counsell but like vnto mad men they shall destroye themselues and theirs and deale in all things disorderously as if they were drunken with the wine of giddines or brainsicknes as they in the Psalme 60. ver 3. doe complaine saying Thou hast shewed thy people heauie things thou hast made vs to drinke the wine of giddi es And vnder a much like similitude doth he expresse the greatnes of the plagues that shall in the end fall vpon the wicked when they shall haue taken their full draught of the wine of God his vengeance Psal 75. ver 8 in this maner In the hand of the Lord is a cup and the wine is red it is full mixt and he powreth out of the same surely all the wicked of the earth shall wring out and drinke the dregges thereof Some translate it a cup causing sleepe that is making drunke the which is all one For drunken men doe nothing rightly and with aduise but confound all things or doe all things out of order Three things to be noted But here are three things to be noted First who shall thus make Ierusalem Secondly vnto whom he shall so make it Thirdly whē he shall so make it 1 Who shall make Ierusalem so I sayth he So then he which is almightie shall doe it albeit this seemed a matter not to bee beleeued because of the fearfull and lamentable estate of that citie vnder the Kings of Syria and because that the Church is alwayes a small flocke yea and moreouer almost also of no strength So Christ affirmeth that number to bee small Matth. 7. ver 13.14 when he sayth Enter in at the straight gate for it is the wide gate and broade way that leadeth to destruction and many there be which goe in thereat because the gate is straite and the way narrow that leadeth vnto life and fewe there bee that finde it And Luk. 12. ver 32. Feare not little flocke for it is your fathers pleasure to giue you the kingdome Secondly 2. Vnto whom he shal so make it he shall make Ierusalem a cup against all people neere vnto it because that they aboue the rest were most deadly enemies vnto the Iewes that is the Church Lastly he shall make it such a cup against the enemies especially in the time of the besieging of it that is 3. When he shall so make it when as it shall be besieged and pressed or hardly vsed by those people and this shall God doe for Iehudah that is that in that citie the remnants of the true Church may be preserued and saued Vers 3. And in that day will I make Ierusalem an heauie stone for all people all that lift it vp shall be torne though all the people of the earth be gathered together against it The second similitude THE second similitude wherein the same burden whereof he had spoken is declared In the second place Ierusalem or the Church of God shall be an heauie and a weightie stone vnto her enemies whom whosoeuer shall goe about to beare and to remoue out of his place he shal be torne and broken in pieces with the stone it selfe the weight and very edge or sharpnes of the stone in how great number soeuer they shall be gathered together In a word they shall be pressed downe with it See the exposition and interpretation of this verse Luk. 20. ver 18. where Christ comparing himselfe vnto a stone sayth Who soeuer shall fall vpon that stone shall be broken and on whom soeuer it shall fall it will grinde him to powder Therefore albeit all nations neere vnto it doe conspire and be gathered together against Ierusalem yet shal they by it be crushed in pieces as of a most hard and weightie stone Vers 4. In that day sayth the Lord I will smite euery horse with stonishment and his rider with madnes and I will open mine eyes vpō the house of Iudah and will smite euery horse of the people with blindnes The former sentence explained or made more plaine A Making plaine of the former sentence For he sheweth by what meanes it shall come to passe that they that bee gathered together against the Iewes and consequently those that bee the godlie indeed albeit they be a mightie armie shall neuertheles by them bee ouerthrowne namely because that God being moued with mercie toward those that are his shall strike all the strength of their enemies both with stonishment and also with blindnes Wherefore in this place there are three things to be noted Three things to be noted First of all that the praise and worke of this victorie of the Iewes and ouerthrowing and daunting of their enemies is not attributed vnto the godly them selues 1. The praise of the victorie giuen vnto God but vnto God For he shall strike that is he shall doe it and scatter so mightie armies and that by sending both an astonishment vpon the enemies of his Church that they shall be able to bring nothing to passe with their strength bee it neuer so great for they shall remaine astonied as it were dead with sleepe and vnmoueable and also by sending blindnes vpō the samd enemies as he did vpon the Sodomites seeking the doore of Lot that they shall not be able to put that in execution the which they attempt and goe about neuer so rashly and foolishly So in the Psal 76. ver 5.6 the godly acknowledge God to haue brought a feare and astonishment vpon the strong men of Saneherib and to haue cast them as it were into a deadly slumber when they say The stout hearted are spoyled they haue slept their sleepe and all the men of strength haue not found their hands At thy rebuke O God of Iaacob both the chariot and the horse are asleepe 2. God shall strike the strength it selfe of their enemies The second thing is He shall strike the strength it selfe of their enemies the which is signified by the name of the horse and the rider in the which the chiefe strength of warres and armies doth consist The third the cause why God doth this 3. Why God shall doe this namely of his onely mercie toward his elect or chosen for he shall open his eyes vpon the house of Iudah that is he shall behold their calamities or miseries and shall take pitie vpon them Vers 5. And the Princes of Iudah shall say in their hearts The inhabitants of Ierusalem shall be my strength in the Lord of hostes their God
which was mentioned in the former verse For before such was the condition of the Iewes that then neither life it selfe nor this light was welcome vnto them because of the exceeding afflictions wherewith they were pressed both in the besieging of the citie and also after that it was taken in sundry quarters of the world by the iust iudgement of God the which Iosephus reciteth lib. 7. Bellâ— Iudaic. cap. 21. and 25. and so forth Wherefore that same first time and day was nothing precious nor deare vnto them But there shall succeede this so heauie a day or state of theirs in the mercie of God another day not altogether cleare and bright vnto them at the first but yet more ioyfull then the former in the euening or latter ende of the which second time and day a true and full light shall shine vnto the Iewes because as Paul saith the Iewes then and about the end of the world shall be conuerted vnto Christ Rom. 11. ver 25. For saith the Apostle I would not bretheren that ye should be ignorant of this secret least ye should be arrogant in your selues that partly obstinacie is come to Israel vntill the fulnesse of the Gentiles bee come in and so all Israell shall be saued So then by the word one day a certaine and a set time is signified by God but a long and not a short time comprehending many yeares continuallie and not the space of 24. houres And by the adding of these wordes neither day nor night the Prophet betokeneth a certaine middle state case and condition the which is neither in all poyntes to bee wished for and happie as is the day neither yet in all pointes as is the night is most heauie and lamentable and full of murthers and slaughters of the Iewes as it was before but such as shall be somewhat dimme or darke as the day vseth for to be in the boblight or twilight either in the morning or in the euening when as it is neither fully day nor fully darkenes So then this middle state is promised vnto the Iewes after those most sharpe and bitter miseries And such is now doubtles the nation of the Iewes in all places of the worlde where they are neither yet vtterly rooted out nor yet gathered together but likevnto the twie light For it is in a doubt whether it be a people or no darke because of their burdens and yet not cleane put out through the great mercie faithfulnes and prouidence of God This is the first poynte that this verse containeth 2. A most ioyfull day in the end Secondly it promiseth that afterward and in the end of this second time there shall shine out vnto the Iewes a most ioyfull estate of the sayd people For he sayth At the euening time of that day there shall be light vnto them Wherefore this also properly belonggeth vnto the Iewes albeit vniuersally and generally God alwayes be present with those that be his after their long afflictions By the word light it is certaine that a most happie state is signified as where it is sayd Psal 97. ver 11. Light is sowen for the righteous and ioy for the vpright in heart Such a state therefore is here promised vnto the Iewes And this light is the conuersion or turning of the Iewes vnto the Gospell and faith of Christ the which Ezechiel cap. 37. ver 16.17 so forth hath foretold that it should come to passe and Paul confirmeth the same Rom. 11. ver 25. cited but a little before in the expounding of this verse and the which the very state of this world doth seeme plainly to promise least God in the ende should bee vtterly without a Church the which now for the most part hath perished among vs of the heathen nay euen in those places among vs of the Gentiles where the Church yet remaineth euen in those same very places through our owne great fault is by little and little extinguished or put out 3. The answering of an obiection The third thing containeth the answering of an obiection because the Prophet doth not directly set downe this day For it might bee obiected or alleaged This day shall neuer bee because thou the Prophet of God doest not declare the same vnto vs. Zacharias answereth This day or time shall be but the moment or present instant thereof is knowne onely vnto God and as yet reuelled or opened vnto no man And truly there are many things the which God hath foretold that they shall come to passe but the moment or time whereof he hath not signified as the time of euery man his death also of the last iudgement Acts. 1. of the conuersion of the Iewes Rom. 11. of the ouerthrowing of the kingdome of Antichrist 2. Thess 2. and also this prophesie and promise peculiarly vnto the Iewes But that which followeth pertaineth generally vnto all the Gentiles among whom in the meane season and vntill that time these things shall come to passe God shall gather together his Church out of the very ruines and as it were the rubbish of the Iewes as he is a wonderful that is a most mightie and most wise workmaster who can bring foorth light out of darknes 2. Corin. 4. ver 6. Vers 8. And in that day shall there waters of life goe out from Ierusalem halfe of them toward the East sea and halfe of them toward the vttermost sea and shall be both in sommer and winter A promise of the gathering together of the Church A Promise of the gathering together of the Church euen after the vtter ouerthrowing of Ierusalem yea and out of the remnants thereof the which no doubt was brought to passe by the miraculous worke of God But that this whole place with that which followeth may be vnderstood there are two certaine things to be noted from the continuall vse of the holie Scripture The things here following concerne not all but only the godly Iewes First that the things which follow touching the building of the Church of God are spoken not in respect of all the Iewes whom Zacharias speaketh vnto but in regard of the godly onely whom alone God his purpose was to comfort with this promise The second That by the name of Ierusalem is vnderstood not onely that same earthly citie By Ierusalem is ment not only that same earthly citie but also the true Church of God but also the true Church of God in what place of the world soeuer it shall bee of the which that same earthly Ierusalem was a figure Heb. 11. Whereupon the things that followe are properly to bee vnderstood of the Church of God the which Ierusalem being destroyed was gathered together among the Gentiles by faith in Christ and by the preaching of the Gospell Although peraduenture the things which are here spoken shall haue place in the citie it selfe which is to be restored and not in the temple or sacrifices or ceremonies when as God shall call the Iewes
him through which his goodnesse he promiseth that the Christ and Messias looked for shall come and that shortly which Christ shall restore renue and purge the whole state of his Church Whereby the mercie and trueth of GOD appeareth toward his Church For as Paul speaketh 2. Tim. cap. 2. ver 13. If we beleeue not yet he abideth faithfull he cannot denie himselfe This part continueth vnto the 6. verse The second part the better to shew this selfe same infinite or endles mercie of God 2. The long patience of God toward them describeth or setteth forth his long patience and sufferance in bearing with the rebelliousnes of this people mouing and stirring thē vnto repentance A promise of the Messias to come containing the historie of things to come and a cōmendation of the sayd Messias This first verse is a repeated promise and therefore most assured and certaine of the comming of the Messias being euen now present and hard at hand wherein is contained both the historie of things to come and also a diligent commendation of the Messias himselfe The historie for that there is shewed whom the Lord would send next before the comming of his Messias to wit Iohn the Baptist and that indeed was done both that the comming of so great a Prince might bee the better noted and marked and also that he might be the more honorably receiued The commendation of the Messias is in that the Prophet calleth him both looked for and also the Messias and the Lord and the Angel of the couenant and sheweth that he shal haue the highest and chiefest authoritie to restore the Temple and worship of God Vers 2. But who may abide the day of his comming and who shal endure when he appeareth for he is like a purging fire and like fullers sope An amplification of the ministerie of the Messias HE amplifieth the ministerie or office of the Messias to come by the hardnes of the worke the which he shall performe And this hardnes of the worke shall arise hereupon namely of the most corrupt maners of all sorts of men at that time whom he commeth to amend and to denounce or shewe the iudgements of God And therefore he shall be to be feared For as it is Matth. 3. ver 12. He shall come with his fanne in his hand and will make cleane his floore gather his wheate into his garner but will burne vp the chaffe with vnquenchable fire Vers 3. And he shall sit downe to trie and fine the siluer he shall euen fine the sonnes of Leui and purifie them as gold and siluer that they may bring offrings vnto the Lord in righteousnes A seuerall setting downe the parts of the office of the Messias HE seuerally setteth downe the parts and benefites of the office of the Messias First that he shall purge both the Leuites themselues from their sins and the worship of God from the blemishes that were added vnto it and restore it vnto the former beautie and brightnes and that with authoritie aboue the other Prophets So Mark 1. ver 22. it is reported of him that they were astonied at his doctrine for he taught them as one that had authoritie and not as the Scribes And Ioh. 2. ver 15. Iohn beareth record of him that he was more excellent then he And Matth. 21. ver 12. it is sayd of Christ that he went into the Temple of God and cast out all them that solde and bought in the Temple and ouerthrew the tables of the mony changers and the seates of them that sold doues Vers 4. Then shall the offrings of Iudah and Ierusalem bee acceptable vnto the Lord as in old time and in the yeares afore An amplification of the former benefit HE amplifieth this benefit by a singular effect thereof that is by another benefit which shall followe thereof namely that then the sacrifices and offrings of the whole people shall be as acceptable and sweet as they were at any time before Vers 5. And I will come neere vnto you to iudgement and I will bee a swift witnes against the Soothsayers and against the adulterers and against false swearers and against those that wrongfully keepe backe the hirelings wages and vexe the widowe and the fatherles and oppresse the stranger and feare not me saith the Lord of hosts The second part of the office of Christ THe second part of the ministerie or office of Christ appertaineth to the reprouing and condemning of the euill maners of men and all vices although here bee made a reckoning vp but of a few onely for example sake And he teacheth that the Messias will doe this in a fewe yeares For Christ executed that his office in the middest of a weeke of yeares onely that is in three yeares and an halfe Dan. 9. Further the Prophet sheweth that the Messias when as he shal correct the wicked maners and vices of men shall do the same by the force and power of heauenly doctrine the which he shall teach and the testimonie or witnesse of the conscience of those whom he shall reproue rather condemning them then by any reall vengeance or punishment or penaltie of monie which he should lay vpon them So it appeareth Iohn 9. Vers 6. For I am the Lord I change not and ye sonnes of Iaacob are not consumed The second part of this sermon commending the mercy of God toward the Iewes THe second part of this Sermon wherein Malachias commendeth the great mercie of God toward the Iewes by his long sufferance and patience for as much as they long sithence had deserued vtter destruction for their sinnes and yet God saued preserued them And of this his benefite toward them God teacheth that there was but one only cause to wit his trueth and faithfulnes in his promises Vers 7. From the dayes of your fathers ye are gone away from mine ordinances and haue not kept them returne vnto me and I will returne vnto you sayth the Lord of hostes but ye sayd Wherein shall we returne God commendeth his owne mercie condemneth the rebelliousnes of the Iewes BY the matching by the way of contraries of the long and continuall stubbornnes and disobediēce of this people with his good will euen now prepared and offered vnto them God commendeth both his mercie and also increaseth the rebelliousnes of the Iewes whose peeuishnes also he liuely painteth forth by their impudent or shameles chummering and muttering againe Vers 8. Will a man spoyle his * Or God gods yet haue ye spoyled me but ye say Wherein haue we spoyled thee In tithes and offrings God proueth the wickednes of the Iewes to be vnexcusable GOd pleading with the Iewes as it were with equall law proueth their wickednes and lewdnes to be vnexcusable because that they did sacrilegiously or theeuishly retaine and keepe backe vnto themselues through notorious couetousnes and despising of the maiestie of God the very
Lord repented for this It shall not bee sayth the Lord. The effect of the for 〈◊〉 â—raie 〈…〉 Proâ—â—â—â— THe effect of the former prayer to wit the appeasing of the wrath of God and the turning away of the same from them hanging now as it were ouer the heads and neckes of the Iewes For the Prophet was heard of God and therefore that same pâ—nishment of famine ceased It repented God of his anger against them that is to say God changed his minde and hee that was aâ—grie with them before appeared afterwards to be fauourable anâ— reconciled or made friends with them In what sense and after what maner God is said to repent But GOD is said to repeâ—â— by a certaine kinde of humane affection attributed vnto himâ—â—â— our better vnderstanding in as much as thereby we do by the â—â—fects know his minde towards vs to be changed not that God 〈◊〉 his will which is alwayes one and the same is chaunged but 〈◊〉 that looke what effects of his anger and mercy he had from euâ—lasting decreed to be extant and to be felt diuers the same in thâ—â— times he bringeth forth and sheweth The true cause why Amos his prayer was heard Further the true cause 〈◊〉 this appeasing of God is not to be attributed vnto Amos or 〈◊〉 his prayer but vnto Christ or the mediatour the effects of whâ—â— death afterward to ensue were now felt of the people of God Yâ—â— the praiers of the godly offered in this name vnto God are accepâ—ble vnto him and therfore heard of him And therfore Iam. 〈◊〉 saith That the prayer of a righteous maÌ„ auayleth much if it be ferâ—â— Vers 4. Thus also hath the Lord God shewed vnto me and behâ—â—â— the Lord God called to iudgement by fire and it deuâ—â—red 〈◊〉 great deepe and did eate vp a part The second vision THe second vision wherein the second punishment decreed â—gaynst the Israelites is shewed vnto the Prophet And this 〈◊〉 shewed vnto him vnder the likenes of fire raging far abroad 〈◊〉 deuouring a certaine great deepe and land or possession and fully in the forme of fire with great shaking and crackling and labâ—â—ring getting the vpper hand of great masses and heapes of thiâ—â— that were in the way of it or set agaynst it Therefore this fire 〈◊〉 sayd to be called to iudge or contend and to fight because 〈◊〉 the matter layd agaynst it would not easily yeeld vnto it This â—â—fliction or punishment happened after the former already expoâ—â—ded And it was When this fire was and what it may be vnderstâ—od to be when as Thelgat Phalnasar King of Assyria caried away two tribes and the halfe tribe of Manasses the which were beyond Iordan and a part of the Kingdome of Israel Of thâ—â— history is mention 1. Chron. cap. 5. ver 26. in these wordes Aâ—â— the God of Israel stirred vp the spirit of Pul King of Asshur and the spirit of Tilgath Pilneeser King of Asshur and he carried them away euen the Reubenites and the Gadites and the halfe tribe of Manesseâ— and brought them vnto Halah and Habor and Harah and to the riuer Gozan vnto this day See more hereof 2. King cap. 15. ver 29. and cap. 16. ver 9. Of this also seemeth the Prophet Isai to meane cap. 9. ver 1. where it is thus written Yet the darkenes shall not bee according to the affliction that it had when at the first hee touched lightly the land of Zebulun and the land of Nepthali nor afterwards when he was more grieuous by the way of the sea beyond Iordan in Galile of the Gentiles For at that time that whole countrey and possession the which was as a deepe as being seated in the valleyes and monnataines of Galaad was consumed with fire that is afflicted by reason of the most grieuous warres which were then and the desolation or wasting of the land which was then brought in and made Thus doth my friend Franciscus Iunius notably expound this place Vers 5. Then said I O Lord God cease I beseech thee who shall rayse vp Iaacob for he is small See the meaning of this ver before in the exposition of the 2 verse of this chapter THis verse hath been expounded before in this selfe same chapter ver 2. in these wordes And I sayd O Lord God c. For as often as affliction ariseth so often must we pray and not onely concefor all during the whole terme of our life is God to be prayed vnto as the Atheists and Epicures or belly-gods doe affirme and hold Vers 6. So the Lord repented for this This also shall not be saith the Lord God See verse 3. of this chapter THis verse also is to be expounded after the same maner that the third verse of this chapter before was For where it is saide This shal not be the meaning hereof is this affliction shal not continue but shal be taken away this people shall be holpen relieued that if it may be they may repent being taught by their own punishment may returne vnto more thrift and vnto true godlines Vers 7. Thus againe he shewed me and behold the Lord stoode vpon a wall made by line with a line in his hand The 3. vision THe third vision the which containeth not onely a punishment but also the destruction of Israel for as much as the Israelites repented not being warned neither by the first nor yet by the second punishment nor turned themselues vnto God earnestly for abâ—â— that at the last vnder Oseas their last King that same outragioâ—â—â—â—grosse Idolatry were a little in some sorte repressed or restrayneâ— yet was not therefore notwithstanding the true worship of Godâ— stored or set vp among them as appeareth 2. King 17. And hâ—â— first of all in this verse the vision it selfe is described and the eâ—â—sition thereof in the verse that followeth The vision therefore 〈◊〉 presented these two things vnto the Prophet to wit God himseâ—â— who stoode vpon some wall and also who held now in his haâ—â— rule leauel or line For to the ende that the signification of 〈◊〉 vision might be the better vnderstood and from whence it was â—â—ken God after this maner shewed himselfe like vnto a master â—â—penter or chiefe builder as he doth also Zach. cap. 2. ver 1 2. Iâ—â— similitude therefore seemeth to be taken from Carpenters and â—â—â—sons weighing and considering some thing earnestly and diligently in a building The which that they may do whether anythiâ—â— be at the first or newly to be built or being already built be to 〈◊〉 corrected and amended or finally whether it be to be leauâ—â—â— they vse their line and squire that they may do it by leauel that 〈◊〉 by most iust measure and rule and that they doe not determine 〈◊〉 set downe any thing rashly or beyond the rules of their aâ—◠〈◊〉 word they frame it according vnto rule in all points Vers 8. And