Double.] This place is expounded two ways: for some affirm, that he people which had deserved double punishment, were adorned with double grace: others, that God would chastise them no more, because they had had enough already. Now howsoever the first exposition contains a fruitful and profitable doctrine, yet we will let that pass now, because it agrees not with the text: for it appears the Prophet meant only to say, that God satisfied himself sufficiently with the miseries which his Church had suffered. I wish therefore that those had bin more modest which blamed Saint Jerome 1and other authors for this second exposition, which is much more fitting; and not the other subtlety, that the Lord will render double grace for double affliction. The sum is, that the Lord will punish his people no more so long, nor so sharply, because his loving kindness hath overcome his displeasure, and will not suffer him to exercise so rigorous a course any longer: thus the word double, ought to be taken for largely, or abundantly.2 For we must not imagine that the chastisement was equal, or greater then their sins; for their blasphemy is to be abhorred who accuse God of cruelty, as if he corrected men too severely. What punishment is sufficient for the least of our offences, committed against his infinite Majesty? This ought therefore to be referred to the mercies of God, that he always smiting in measure, as it is in Chapter 27.8. will give them no more blows, neither yet continue them any longer. Why so? Because the former strokes have sufficed him, albeit the people deserved to be beaten again and again with much more severity. The Lord shows himself like a father, who having compassion on his children, never chides but unwillingly, and therefore is willing to pardon them their faults.3
Double.] This place is expounded two waies: for some affirme, that he people which had deserued double punishment, were adorned with double grace: others, that God would chastise them no more, because they had had enough already. Now howsoeuer the first exposition containes a fruitfull and profitable doctrine, yet wee will let that passe now, because it agrees not with the text: for it appeares the Prophet meant onely to say, that God satisfied himselfe sufficiently with the miseries which his Church had suffered. I wish therefore that those had bin more modest which blamed Saint Ierom 1and other authors for this second exposition, which is much more fitting; and not the other subtiltie, that the Lord will render double grace for double affliction. The summe is, that the Lord will punish his people no more so long, nor so sharply, because his louing kindnesse hath ouercome his displeasure, and will not suffer him to exercise so rigorous a course any longer: thus the word double, ought to be taken for largely, or abundantly.2 For we must not imagin that the chastisement was equall, or greater then their sinnes; for their blasphemie is to be abhorred who accuse God of crueltie, as if he corrected men too seuerely. What punishment is sufficient for the least of our offences, committed against his infinite Maiestie? This ought therefore to be referred to the mercies of God, that hee alwaies smiting in measure, as it is in Chapter 27.8. will giue them no more blowes, neither yet continue them any longer. Why so? Because the former strokes haue sufficed him, albeit the people deserued to bee beaten againe and againe with much more seueritie. The Lord shewes himselfe like a father, who hauing conpassion on his children, neuer chides but vnwillingly, and therefore is willing to pardon them their faults.3
- 1Saint Jerome.Saint Ierom.
- 2Double, is taken for largely, or, abundantly.
- 3God is as willing to pardon our faults, as we would have them pardoned.God is as willing to pardon our faults, as we would haue them pardoned.
