afterwards he commeth vnto those which were peculiarly addressed vnto the Israelites vnto whom by name he was from God appoynted a Prophet Furthermore hee rehearseth those also which were ordayned against the Iewes themselues that is against the kingdome of Iudah because they also did vaunt themselues vpon the praise and title of the people and inheritance of God and that vpon better reason then the kingdome of Israel And thus much concerning the threatnings As for the promises Amos hath the same which other Prophets haue to wit first generall vnto all mankinde then particular vnto the true Church of God for and through the Messias promised vnto the Fathers that is our Lord Iesus Christ the which this our Prophet for the comfort of the godly doth excellently set downe But concerning the time wherein Amos prophesied The time wherein Amos prophesied thus I thinke sauing the iudgement of others the which I would not by this mine opinion haue to be forestalled Amos seemeth vnto me to haue been the second of all those Prophets whose prophesies wee haue in the volume as well of the great as also the small Prophets the which are extant or to be found in the Canonical bookes of the holy Scriptures And I thinke that he liued almost after fortie yeares at the least from the death of the Prophet Elizeus was by God raysed vp in the kingdome of Israel for that the same part of the people especially wanted earnest admonitions when as it had cast away the Word of God and the true Sacrifices and in the roome thereof set vp their owne The reason why the Prophet Amos is thought to haue prophesied about this time The reason of mine opinion is this because that Elizeus dyed at least about the first beginning of the reigne of Ioas the sonne of Ioachaz king of Israel for 2. King cap. 13. ver 14. mention is made that Ioas came to visite Elizeus lying in his death-bed in these words When Elisha fell sicke of his sicknes whereof he dyed Ioash the King of Israel came downe vnto him and wept on his face and sayd O my father O my father c. And that this was in the beginning of his reigne the diligent considering of that which followeth in that chapter and in the beginning of the next will easilie declare And from that time vntill the 27. yeare of King Ieroboam who was the sonne of this Ioas and in the first yeare in the which Vzzias began to reigne in Iudah which was the time of the beginning of this prophesie there doe come 41. yeares betweene So Amos then liued and prophesied in that age as he himselfe teacheth Ionai seemeth to haue been before Amos. But the Prophet Ionas seemeth in time to haue bin before him which Ionas his booke of prophesie is in the Canon or among the Canonicall bookes of the Bible for as much as either in the reigne of Ioas the father of this Ieroboam about the 27. yeare of whose reigne Amos might haue begun to prophesie or at least wise about the beginning of the reigne of this Ieroboam Ionas executed his office as appeareth 2. King cap. 14. ver 23. and so to the end of the chapter and as I haue shewed before in my notes before these Prophets So that the beginning of the Prophet Ionas may seem to haue bin some certain yeres after the death of Elizeus the succession of the Prophets for a time being discontinued as easily may be gathered if 2. King cap. 13. ver 14 be compared with cap. 14. ver 25. Wherefore among the Prophets Ionas the first in time of all the Prophets canonicall whose writings are in the Canonicall Scripture Ionas is the first in respect of time For that which is obiected of Micheas whose booke of prophesies is extant is against this nothing at all because that Micheas is not the same Micheas the which prophesied in the dayes of King Achab and was before Ionas And this our Amos is second Amos the second Oseas the third Oseas third who fell into the times of Ieroboam the sonne of Ioas king of Israel and Vzzias the sonne of Amasias king of Iudah but because he is sayd to haue prophesied vnto the times of King Ezechias it is likely that he began not at the selfe same beginning and instant of time in the which those two Kings each in his kingdome began to reigne but a little after For by the space of 14. yeares they reigned together Ieroboam in Israel and Vzzias in Iudah Therefore if we do graunt that Oseas began to prophesie an yeare or two after that same earthquake two yeare before the which Amos prophesied Oseas must then begin to execute his office in the 31. or 32. yeare of Ieroboam the sonne of Ioas king of Israel and in the 4. or 5. yeare of Vzzias king of Iudah For I hold that the same earthquake happened in the second yeare of the reigne of Vzzias and in the thirtith yeare of the reigne of this Ieroboam And Oseas prophesied vnto the beginning of Ezechias king of Iudah beginning at the 32. yeare of the reigne of Ieroboam sonne of Ioas which fell into the fifth yeare of Vzzias the king of Iudah that is by the space of full 70 yeares well neere Oseas prophesied almost full 70 yeares and Amos but 14. But Amos seemeth to haue finished his office within the space of that time wherein this Ieroboam of Israel and Vzzias of Iudah liued in one age together in their Kingdomes and Empires to wit by the space onely of 14. yeares For Amos maketh mention of no other King either of Israel or of Iudah but of Ieroboam the sonne of Ioas and of Vzzias And thus much of Ionas Amos and Oseas Esaias the 4. Prophet in order and time The fourth in order and time seemeth to haue been Isaias and to haue begun his office after Oseas but to haue continued it longer namely vntill the times of King Manasses by whom about the beginning of his reigne Isaias was put to death For when as Isaias maketh no mention of this Ieroboam who was the sonne of Ioas but of Vzzias Ioatham c. only he seemeth indeed to haue begun to prophesie vnder Vzzias king of Iudah but that same Ieroboam being now dead vnder whom both Amos and Oseas had now executed their office of Prophets Therefore in as much as Ieroboam the sonne of Ioas king of Israel dyed in the 14. yeare of Vzzias the king Isaias cannot seeme to haue prophesied before this time but afterwards about the 16. yeare of the reigne of Vzzias From which time vnto Manasses and the beginning of his reigne there come betweene aboue 80. yeares all which time Isaias must haue executed the office of a Prophet for he himselfe cap. 7. maketh mention of three score yeares Vers 1. The words of Amos who was among the heardmen at Tecoa which he saw vpon Israel in
the dayes of Vzziah King of Iuda and in the dayes of Ieroboam sonne of Ioash King of Israel two yeares before the earthquake The proposition conteining fiue points THe proposition or principall ground of this whole booke and prophesie the which conteineth fiue poynts First the summed the matter the which is comprehended in this booke namely Words 1. The preaching of Amos. that is to say the preaching of Amos the which he vttered openly with a lowd voyce The second what manner of words the same words were that is to say the words of God wherein the certaintie and authoritie of these words 2. What maner of preaching it is namely such as was reueled by vision or prophesie is auouched For it is a vision that is a reuelation shewed by God himselfe and committed vnto the Prophet Thirdly vnto whom it was shewed to wit vnto Amos who by the addition of certaine circumstances is described what manner of man he was both for the laying out of his person more certainly 3. Vnto whom this preaching is committed that he might be knowne from others of the same name and also for the better and greater confirmation of his calling as which was altogether extraordinarie and raised vp by God for to beate downe the pride and outragious haughtinesse of the men of that age For God made choyce of this man whom he would send to terrifie or feare the kingdome of Israel the which at that time was most florishing And he choseth a man that is a Thecuite that is of the Iewes not of the Israelites such a one as Elias notwithstanding was and one of the shepheards that kept cattell as he confesseth of himselfe chap. 7. vers 14. saying I was no Prophet neither was I the sonne of a Prophet he meaneth of the ordinarie manner and calling of Prophets but I was a heardman and a gatherer of wild figges God sendeth a Iew vnto the Israelites to touch them the deeper by this meanes as if they were such manner of persons who now had none among them fit to teach them but stood in need of forrainers and strangers and especially Iewes whom notwithstanding they did deadly hate as may appeare by the rent and breach when the ten Tribes fell away from the other twaine vpon that that their request was not graunted by Rehoboam where they vpon that occasion speake thus 1. King cap 12. ver 16. So when all Israel sawe that the King regarded them not the people answered the King thus saying What portion haue we in Dauid we haue none inheritance in the sonne of Ishai To your tents O Israel now see to thine owne house Dauid So Israel departed vnto their tents God sendeth a Neatheaâ—d that by this obscure and base person in the world he may cast downe those high and loftie spirits For as it is 1. Cor. 1. ver 27.28 God hath chosen the foolish things of the world to confound the wise God hath chosen the foolish things of the world to confound the mightie things And vile things of the world and things which are despised hath God chosen things which are not to bring to nought things that are For as the same Apostle speaketh 2. Cor. cap. 10. vers 4 5 6. The weapons of our warfare are not carnal but mightie through God to cast downe holds casting downe the imaginations and euery high thing that is exalted agaynst the knowledge of God and bringing into captiuitie euery thought to the obedience of Christ and hauing readie the vengeance against all disobedience when your obedience is fulfilled Thecua of the which Amos in this verse is said to be was one of the cities in Iudah built by king Rehoboam sonne of Salomon as it is 2 Chron. cap. 11. vers 5.6 And Rehoboam dwelt in Ierusalem and built strong cities in Iudah he built also Beth-Iehem Etam and Tekoa Fourthly 4. Vnto whom Amos is sent here is taught vnto whom Amos is sent or against whom those things were commaunded by God to be spoken that is to say against the Israelites namely against that kingdome properly the which was separated and deuided from Iudah but yet because God is the keeper of his whole Church Amos doth also prophesie against the kingdome of Iudah that it also may be saued by God Lastly and fiftly 5. At what time Amos prophâ—sied vnder Vzzias king of Iudah and Ieroboam the sonne of Ioas king of Israel full two yeares before that same great earthquake happened in all that same whole countrey the which as I sayd seemeth to haue happened at the least about the second yeare of the reigne of Vzzias and the thirtith yeare of the reigne of this Ieroboam Vers 2. And he sayd the Lord shall roare from Zion and vtter â—e voyce from Ierusalem and the dwelling places of the shephearâ— shall perish and the top of Carmel shall wither The summe of the iudgements of God against the Israelites THe summe of the iudgements of God the which should comâ— to passe against the Israelites to wit the vtter desolation or wasting of their whole countrey For all the best and fattest things 〈◊〉 this kingdome of the Israelites shall in such sort bee strookeâ—â— God in his iust iudgement and for their disobedience that boâ—â— the cottages of the shepheard themselues shall mourne to wit 〈◊〉 being destroyed and also Carmel that same most fruitfull mouâ—taine shall wither being touched with the heate of God his angeâ— Therefore it is certaine that these things are denounced and tolâ—â— against Israel by the place Carmel the which the Prophet reheâ—seth in as much as it is a famous mountaine in the land of Israâ—â— And here in this place the Prophet also by and by getteth authoâ—tie vnto his prophesie The Prophet winneth authoritie and attention vnto his prophesie that it be not contemned or despised aâ— attention or eare-giuing thereunto wherby be they neuer so proâ—â— and loftie otherwise he doth neuerthelesse terrifie or feare theâ— He getteth authoritie when as he teacheth that these things are â—â—nounced both by God himselfe and that they shall also be fulfillâ—â— and that by the same God the which is the God of Sion a plaâ—â— most knowne and most holy that is that these things doe coâ—â— from the true God and not from Idols And he getteth vnto himselfe attention or eare-giuing vnto that he speaketh by the figure which he vseth as this proposition and sentence is garnished wiâ—â— maiestie and loftinesse of words For God is sayd now to roareâ—â— gainst them with a great and terrible yelling as it were a lyonstâ—red vp and teased with anger For this roaring doth expresse boâ—â— the anger of the lyon and also the terriblenes or fearefulnes of 〈◊〉 voyce vnder which like phrase or manner of speaking the otheâ— Prophets doe describe the fierce wrath and anger of God as loâ—â— cap. 3. ver 16. The Lord also sayth he shall roare out of Sion
〈◊〉 vtter his voyce from Ierusalem and the heauens and the earth sâ—â— shake but the Lord will be the hope of his people and the strength of tâ—â— children of Israel So the Prophet Ieremy cap. 25. vers 30. is willâ—â— for the terrifying of the wicked nations to say vnto them The Lâ—â— shall roare from aboue and thrust forth his voyce from his holy haâ—tation he shall roare vpon his habitation and shall crye alouâ—â— as they that presse the grapes agaynst all the inhabitants of the earth Vers 3. Thus sayth the Lord For three transgressions of Damascus and for foure I will not turne to it because they haue threshed Gilead with threshing instruments of yron The confirmation of the former threatning THe confirmation of the former threatning against the Israelites both by the example of other nations the which the Prophet here reciteth yea euen of Iudah the which God doth punish for the same sinnes and also by the iustice and righteousnesse of God the which is neither rashly moued neither yet ought to suffer these sinnes of the Israelites to escape vnpunished God is not rashly moued to punish but after that he hath a long season borne with men yea and the same also obstinatly or stifly continuing in sundrie and most grieuous vices Therefore he doth in the end chastice and correct not for one or two sinnes of them onely but for many But God will not let the sinnes of the Israelites goe scotfree who can not suffer the offences of the Iewes their brethren nay of the Gentiles being altogether infidels to be vnpunished and therefore will he not beare with the sinnes of these the which ought to be more holie Why the Prophet reckoneth vp onely those nations the which were borderers vpon the Israelites Further he reckoneth vp onely those nations the which were neighbours vnto them to the end the Israelites should be the more moued and should beleeue the things to be true the which were threatned For GOD hath also punished alwaies before this other nations besides these for their sinnes and doth yet at this day punish them And he beginneth with the kingdome of Damascus because that the power and glorie thereof at that time was greater then of other people neere vnto them as being the head of al Syria for so is it Isai cap. 7. vers 8. The head of Aram that is of Syria is Damascus and the head of Damascus is Rezin c. And 1. King cap. 19. vers 15. Elias is commanded to returne by the wildernesse vnto Damascus and there as in the head citie of the land to anoynt Hazael King ouer Aram that is Syria Damascus the chiefe citie of Syria for Damascus was then the Metropolitan or chiefe citie of Syria 1. The wicked life of the Damascens Now this verse conteineth two things The first the wicked and stubborne life of them of Damascus Their life is noted to bee wicked by the word Peshang the which signifieth open rebellion and treacherie against God and not only simple sinne And that it was fortresses 1. Decapolis This prouince was called Decapolis Secondly by the countrey of Auen or Aueria the which was another prouince of the kingdome of Damascus neere vnto the Arabians 2. Auen or Aueria and in a maner a continuall valley by the riuer Euphrates And last of all by the countrey of Eden wherein also was a peculiar King of it owne the which notwithstanding was subiect vnto the King of Damascus 3. Eden All these countries as they were partners and partakers with them of Damascus in these sinnes and crueltie against the people of God so shall they in like manner be all ouertaken with the same iudgement of God And thus much concerning the kingdome it selfe and the prouinces of the kingdome at that time most florishing 2. What shall become of the men In the second place he setteth downe what shall become of the men themselues They shall goe into countries vnknowne vnto them and farre off as namely being carried away by the King of the Assyrians into Media and into the citie thereof the which iâ— called Cir or Cirus 2. King cap. 16. vers 9. Then the king of Asshur consented vnto him that is to king Achaz king of Iuda hiring him for money against Rezin king of Syria and the king of Asshur went vp against Damascus and when he had taken it he carried the people away to Kir or Cir or Cirus as it is in the common translation which for the most part in the proper names this author followeth and slew Rezin And least that these things because of the power and glorie of the kingdome of Damascus might seeme ridiculous or to be laughed at as toyes and vnpossible the Prophet rehearseth againe That these things are threatned by the true God himselfe who cannot lye and by the almightie Lord Iehouah whom nothing can withstand Vers 6. Thus sayth the Lord for three transgressions of Azzah and for foure I will not turne to it because they carried away prisoners the whole captiuitie to shut them vp in Edom. THe second example of the iudgements of God against the people bordering vpon Israel The second example of God his iudgements against the Philistines to wit against the Philistines The same things in a manner are here to be noted the which were before in the example of them of Damascus I will therefore onely touch such things as it hath proper and seuerall to it selfe In this verse then this is singular or proper to it selfe to wit the cause why these Palestines or Philistines are punished by God and that with so great a punishment which is this for that they also like as the Damascens vsed great crueltie against the Israelites that is against the people of God but yet in another kind of crueltie The Damascens slew the Israelites whom they tooke but the Philistines sold them taking away all hope of deliuerance or returning again and comming home any more For when they had once taken theÌ„ they did them away both vnto the Greekish merchants that they might carrie them away into farre countries and also vnto the I dumeans the most deadly enemies of the people of God making with them this condition when they solde them that they neuer should afterwards be redeemed of any For so doe I expound these words to shut them vp in Edom as if the Philistines did not simplie carrie them into Idumea when they had taken them and sold them there but on this condition and bargaine that afterwards they should neuer let them depart againe The extreme crueltie of the Philistines the which like they vsed at other times also against God hiâ— people Wherein appeareth their great crueltie the which may also bee gathered by that which is written 2. Chron. 21. ver 16. in these words So the Lord stirred vp against Iehoram the spirit of the Philistines and the Arabians that were
the lesser After what manner this reason may be taken from the like or equall From the like or equall thus as is here set downe 〈◊〉 Israelites trust in the mountaine Samaria so doe the Iewes inâ—â— mountaine Sion The mountaine Samaria is the head of the peoâ—â—â— of Israel and a place well fortified and fenced so mount Sioâ— the head of the kingdome of Iudah a place likewise well fortiâ—â— fenced The Israelites haue the strength of their kingdome the placed there doe they hold their iudgements and in the adâ—â—stration and ordering of publike matters thither haue they 〈◊〉 recourse and resort as it were vnto the Chamber of State oraâ—â—ctuarie and place of refuge and the Oracle temple of the 〈◊〉 land after the same manner resort the Iewes vnto Sion Bâ—â—â— as the Iewes were not in safetie from the threatnings of Godâ— cause of that their Sion no more shall the Israelites be for that 〈◊〉 Samaria And concerning the Iewes there was then a fresheâ—â—â—ple of their miseries and of the wrath of God against them 〈◊〉 Ioas the father of this Ieroboam vnder whom Amos spake 〈◊〉 things had taken Amasias the King of Iudah made the citied â—â—rusalem subiect vnder his power and had lately in part brâ—â— downe the wall thereof as appeareth 2. King cap. 14. vers 1◠〈◊〉 where it is thus written But Iudah was put to the worse before 〈◊〉 and they fled euery man to their tents But Iehoash king of Israel 〈◊〉 Amasiah king of Iudah the sonne of Iehoash the sonne of Ahaziâ—â— Beth-shemesh and came to Ierusalem and brake downe the wall 〈◊〉 â—â—rusalem from the gate of Ephraim to the corner gate foure hâ—â—drâ—â— cubites So then the mount Sion did not defend them from 〈◊〉 wrath of GOD. And this is the reason the which in this place 〈◊〉 Prophet taketh from the like The which reason notwithstandâ— may be from the greater to the lesser How this may be a reason froÌ„ the greater to the lesser as thus If mount Sion wâ—â—â— hath so many peculiar and singular promises of God the Temâ—â— of God it selfe the Sacrifices deliuered not the kingdome of Iâ—â—â— from the iust iudgement of God much lesse shall the mountâ—â—â— Samaria defend the Israelites froÌ„ the threatnings of the same 〈◊〉 when as it hath no manner of such promises But concerning 〈◊〉 mount Sion notable is that which is by Dauid spoken of it Psalâ—â— ver 15.16 The mountaine of God he meaneth mount Sion is like the mountaine of Bashan it is an high mountaine as mount Bashan Why leape ye ye mountaines As for this mountaine God delighteth to dwell in it yea the Lord will dwell in it for euer Vers 2. Goe you vnto Calneh and see and from thence go you to Hamah the great then goe downe to Gath of the Philistims be they better then these kingdomes or the border of their land greater then your border The second example or reason whereby he confirmeth the threatnings of God against them THe second example whereby the Prophet confirmeth the threatnings of God against the Israelites And it is taken from forreine and strange people to wit from the vncircuÌ„cised yet their neighbours notwithstanding and such as were knowne vnto the people of Israel it is also taken from the like after this manner If God because of their vnthankfulnesse haue punished the nations and people borderers neere vnto you vnto whom he had giuen both power and also a large dominion and kingdome shall he not also punish you being no lesse vnthankfull then they were and vnmindfull of the benefites of God and of power and dominion bestowed vpon you in fresh memorie and of your kingdome also inlarged These things which are rehearsed concerning the enlarged borders of the kingdome of Israel and of the making greater of the same were benefites of God then most fresh among them For this selfe same Ieroboam the sonne of Ioas vnder whom Amos liued and prophesied had enlarged those borders of the kingdome of Israel and through the singular benefite of God and compassion mercie towards the people of Israel had also obtained and gotten great power in comparison of those Kings which had gone before him For it is recorded of him 2. King 14. ver 25. That he restored the coast of Israel from the entring of Hamath vnto the sea of the wildernesse according to the word of the Lord God of Israel which he spake by his seruant Ionah the sonne of Amittai the Prophet which was of Gath Hephar And in this place there are three kingdomes reckoned vp for example sake namely the kingdome on the East the head whereof was Calnch Calnch and it was a parcell of the kingdom of Nimrod sometimes as it is Gen. 10. ver 10. for there it is written That the beginning of his kingdome was Babel and Erech and Accad and Calneh in the land of Shinar The secondis the kingdome of Syria whose chiefe citie in times past was Chamat a great citie Chamat of the which the Scripture maketh mention in many places The third kingdome is of the Philistims Gath. whose head citie was Geth or Gath. And all these kingdomes did God sharply punish vnder Seâ—nacherib afterwards but yet euen then he had begun to weakâ—â— them vnder this Ieroboam Vnto these therefore doth God bid the Israelites turne their eyes and learne to be wise by the examplâ— and punishments of others Vers 3. Ye that put farre away the euill day and approach to the sâ—â— of iniquitie The rendring of a reason whereby they are proued guiltie of many sâ—nnes THe rendring of a reason whereby the Prophet doth conâ—â—â—â— the Israelites or proue them guiltie of many faults very gâ—â—uous belonging some vnto the first table and some vnto the â—â—cond table of the law And touching the first table he proueth 〈◊〉 guiltie of the manifest contempt or despising of God his thâ—â—â—nings of outragious wantonnes and crueltie concerning the second table But this verse declareth that their manifest contempâ—â— the threatnings of God and the most shamefull effect of the saâ—â— The contempt is conteined in these words What it is to put farre away the euill day They put farre 〈◊〉 from them the euill day that is through their reasons and eâ—â—â—tions they perswade themselues that the afflictions or trouâ—â—â— which are threatned doe not appertaine vnto them or at least 〈◊〉 shall not so soone come vpon them The effect of this contemâ—â— comprehended in these words and approach to the seate of inâ—â—â—tie that is by this meanes and mocking and contemning of 〈◊〉 iudgements of God ye establish the seate of iniquitie to wit 〈◊〉 doe confirme and strengthen them in their sinnes and giue aâ—â—â— course vnto wickednesse And thus much of the vices of the whoâ—â— people in generall against whom the iudgements of God are heâ—â— set downe Vers 4. They lye vpon beds of yuorie and stretch themselues 〈◊〉 their
declared vnto the Iewes and Israelites at that time because they weâ—â— accustomed and acquainted with these figures and kinds of speâ—king First of all therefore store and plentie of all kind of gooâ— things â— Al kind of good things promised and that in great plentie and abundance or all kind of good things is in this place promised and shâ—wed that this is a most true fruite of the kingdome of God And noâ— onely euery kind of good thing is promised but the same also in most great abundance For it is sayd that it shall come to passe that these shall bee cast vpon vs by God largely and plentifully in such wise that after the former the which wee haue alreadie receiued others forthwith shall succeed or follow yea whatsoeuer are necessarie and needfull for the life of man as are corne and wine whether they doe come by the industrie or trauaile of men as by plowing sowing vinedressing or whether they come of their owne accord from the earth as mountaines or hils doe vse to bring foorth many things of that sort There is a like place vnto this Leuit. 26. ver 5. where Moses telleth them that heare the lawe and followe the same that they shall haue all kind of blessings heaped one in the necke of another Your threshing sayth he shall reach vnto the vintage and the vintage shall reach vnto sowing time and you shall eate your bread in plenteousnes and dwell in your land safely But by these earthly things matters healthsome or concerning saluation and spirituall are of vs to be vnderstanded Vers 14. And I will bring againe the captiuitie of my people of Israel and they shall build the waste cities and inhabite them and they shall plant vineyards and drinke the wine thereof they shall also make gardens and eate the fruites of them The second fruit of the restoring of the kingdome of God THe second fruite of the Gospell or restoring of the kingdome of God to wit deliuerance and the same most full from all captiuitie For the greatest delicates and dainties are in exile and banishment vnioyfull and vnpleasant but in our owne countrey most welcome and ioyfull So Psal 137. ver 4. the godly answere vnto their scoffing enemies willing them to sing some of their Hebrewe songs How shall wee sing say they a song of the Lord in a strange land whereby they signifie that their musike could not be pleasant vnto them in their miserable captiuitie And therefore but a little before in the same Psalme they say that they hung vp their harpes and sate by the riuer sides weeping The godly therefore shall be deliuered and brought backe againe from that most miserable exile to wit from the captiuitie of Sathan and sinne and the lust of the flesh of the which tyrants men are held captiues before they haue faith in Christ Deliuerance from spirituall captiuitie and bondage And this deliuerance shall not bee slight and slender but a most full deliuerance because men may dwell in their owne cities and then plant there and plow and doe all those things the which all they whatsoeuer doe the which dwell in their owne homes in greatest securitie and safetie But these things are to be applied vnto the benefites of the Gospell towards the godly by Christ in a spirituall sense such as may proportionably be gathered from these earthly promises the which godly through Christ doe enioy great tranquilitie or quiet of mind and conscience euen whilest they liue here vpon earth and therefore much more in that euerlasting and blessed life Vers 15. And I will plant them vpon their land and they shall no more be pulled vp againe out of their land which I haue giuen them sayth the Lord thy God The third fruit THE third fruite the stabilitie or setlednes and continuance of euery godly and faithfull person in his owne seate and home that is in the same wherein he shall be placed by God the which is especially to be vnderstood of euerlasting life And this is as it were an accesse or increase of both the former benefites For many times neither doth pleÌ„tie of good things delight vs nor yet the dwelling in our own natiue couÌ„trey if in the same there haÌ„g ouer our heads continuall and assured feare that we shall forthwith be depriued spoyled of both these commodities but when as vnto the former benefites of God there commeth also a promise of continuall securitie or being without feare and daunger and of enioying and keeping of our goods then may we in deed and in trueth bee iudged most happie These things are chiefly to be vnderstood of our heauenly dwelling But these things as I haue sayd are rather to be vnderstood of that heauenly land that is of heauen in the which we shall be after this life then of that earthly mansion or dwelling for because that this seate onelie is firme stable stedfast and sure to wit heauen and eternall life ordained for vs of God And thus much doth the place of the Hebrewes cap 11. ver 14.15.16 a little before recited ver 13. of this chapter sufficiently enough declare But this earthly land is ofteÌ„ giuen vs of God to dwell in only for a time out of the which we are afterwards driuen into other seates either by enemies or by the ouerflowing of waters Wherefore let no man thinke himselfe to be here vpon earth placed by God in such sort that he cannot be pulled out but they which are in heauen they only and alone are so placed and dwell that they can neuer bee remoued FINIS A Commentary of Lambertus Danaeus vpon the Prophet Oseas CAP. 1. Vers 1. The word of the Lord that came vnto Hosea the sonne of Beeri in the dayes of Vzziah Iotham Ahaz and Hezekiah Kings of Iudah and in the dayes of Ieroboam sonne of Ioash King of Israel The great disobedience of the kingdome of Israel vnto God IT appeareth 2. King cap. 17. how great the disobedience and stubbornnesse of the people of Israel that is those which liued in the kingdome of Israel after the departure thereof from Iudah was against almightie God who had so long time been vnto them a most mercifull father The which also is confirmed Ierem. 25. for there was in them both vngodlines and iniustice most obstinate The long bearing of God with the Israelites albeit that the Lorde for the space of more then two hundreth yeares had borne with them and earnestly both day and night had admonished or warned them continuallie by his Prophets Whereupon that was needes to follow the which Paul saith 1. Rom. 18. That in the end the wrath of God was reuealed against them from heauen it selfe and that as it is Ephe. 5. ver 6. God should most sharply punish this disobedience For by meanes of the vngodlines and vnrighteousnes of men and of those especially which call themselues the sonnes of God the wrath of God is most
their husband and prouoke him agaynst her as iâ— is Ezech. 16. Moreouer God by this similitude teacheth that his anger towards this people is most iust as who namely hath receiued so great an iniury at their hand 2. That therfore his anger is most iust towards them for the husband hath most worthy cause to be angry with his wife that still continueth playing the harlot Further the name of the Prophets wife is here set downe 〈◊〉 wit Gomer that is to say Perfection such a one as God had made this people after his marriage with them The name of the Prophets wise to wit most plentifuly enriched and garnished with all giftes and graces And this Gomer was the danghter of Diblaim that is of a most desolate anâ— waste wildernes For at the first the condition and estate of thâ—â— family or house that is the familie or house of Abraham and Iacob of the which this people was borne was most lamentable and base in Assyria in Egypt euen like vnto the estate of a nation as vnknowen dwelling in a place that is vtterly desolate or a meere wildernes and destitute or voyde of all things Thus much of this marriage and of that wife And as for the fruit of this marriage they are three children begotten of Gomer of the which the first who he was and what is the signification thereof according vnto the meaning and minde of GOD the verse following doth declare Vers 4. And the Lord said vnto him call his name Izreel for yet a little and I will visit the blood of Izreel vpon the house of Iehu and will cause to cease the Kingdome of the house of Israel The children begotten by this marriage represent the state of the Israelites past present and to come THe Lord purposing to set down what the estate of the people of Israel both before time was and also what it was at that time and in time to come should bee doth in like manner set downe three children as if they had been by the Prophet begotten of Gomer the harlot the same being of diuers names and also sexe And as touching the first of these children it is a man childe whose name should be Izreel The signification and reason of this name is expressed hereafter This Izreel doth declare the estate of the people of Israel such as it was before that is from the time that Ieroboam the sonne of Ioas began to raigne vntil the beginning of this prophesie For as much then as the state of this kingdome was not onely tolerable but also flourishing and that this Ieroboam had restored the olde borders vnto the kingdome of Israel taken away before by the Syrians this their estate is very well and worthily compared vnto a man that is vnto a male childe The first childe named Izreel and what this name betokeneth But this male childe is called Izreel according vnto the name of the Citie where Iehu had before slaine the posterity of Achab 2. King cap. 9. wherein there is no doubt an allusion or resemblance made both vnto the name of Israel betwixt which and Izreel there is a great likelyhoode both in sound and letters by the which this people being deuided from the kingdome of Iudah did name it selfe and vaunted of the same and also vnto that citie the which Izreel the chief citie of the Israelites was first to seele the heauy iudgements of God as it was first made by Iehu famous renowmed through the reuengement of the contempt or despising of the true God for in the same the first murthering of the house of Achab was coÌ„mitted so was it first of all to feele these most greuous threatnings of God against this people And this doth the reason of this name here yeelded shew the which containeth 3. things first the cause of God his iudgement vpon that Citie Izted especially secondly the time of the same the third the misery and condition or estate of this whole kingdome the which should afterwards ensue Why the childe is called Iizreel And the cause of this name was that Iizreel that is this man childe should betoken that same before time most flourishing and mighty citie the which in the Kingdome of Israel was called Iizreel and was the palace of the house of Iehu For God against that citie and territorie of the same and the inhabitants therof would auenge the blood which was shed by Iehu whilest that of himselfe and by his he doth destroy the house of Achab for hee slew Ioram in the territory or fielde of Iizreel and the rest of the sonnes of Achab which were left aliue albeit they were slayne in the Citie Samaria yet are they said to bee slaine of the Princes and nobles of the citie Iizreel at lestwise the heads of them being murthered were brought thither that is to Iizreel vnto King Iehu as as appeareth 2. Why Iehu is punished in his family for doing that which God commanded King cap. 9. and 10. Further God auengeth this blood of Achab vpon the house of Iehu although that it were shed by his commandement because that Iehu in the destroying of the house of Achab did not fulfill the will of God but his owne will that is to say he did not restore the worship of the true God but he suffered the same Idolatrie to be in that kingdome the which was there before Wherefore these slaughters are reckoned and that worthily to haue been meere or no better then killing and cutting of throats by the high way sides the which were committed by Iehu Therefore Iehu slew Ioram his Lord rather to obtayne the kingdome then to restore vnto the true God his right For all was the which are vniust be they either ciuill or forraine are great throat-cuttings 2 The time of the fulfilling of these things And thus much of this name of his sonne Iizreel As for the time of the fulfilling of this iudgement hee sheweth that there remaineth a very short space for the same by these wordes yet a little For Oseas began to prophesie about the ende of the raigne of Ieroboam and after the death of the same Ieroboam came these things to passe the which are here spoken of or at leaâ—â— wise began to bee fulfilled 3. The condition or estate of this people Lastly the condition or estate of the whole people is here declared and shewed what it 0173 0203 V 3 shall bee to wit it is foretolde that it shall come to passe that the said Houseâ— Israel shall vtterly and throughly cease to bee a kingdome The which afterwardes came to passe vnder King Oseas about fortie yeares more or lesse after these things were foretolde Vers 5. And at that day will I also breake the bowe of Israel in the valley of Izreel Two parts of this verse A More plaine making of the former matter For hee declareth both the maner of the doing of these things
day he will raise vp the tabernacle of Dauid that is fallen downe and close vp the breaches thereof and that he will raise vp his ruines and build it as in the dayes of old Reade the exposition of that place before 3. What the sitting or remaining of Oseas his spouse vnto him many daies ver 3. before doth signifie The third part of this explanation what the gesture of sitting or the commandement of sitting or abiding ver 3. before doth signifie namely that this kingdome vtterly ouerthrowne shall lye â—s 〈◊〉 were a dead bodie and shall so remaine a very long season For this kingdome shall lye without a king and without their prince as it now appeareth For no man doth now truely know where are those same ten tribes long agoe caried away by the Assyrians and which are their seates or abidings at this day For they haue not iâ— the whole vniuersall world any outward forme of their common weale kingdome or dominion Yet notwithstanding God hath a care of them in the meane season and they remaine as it were seede put into the ground or as a bodie buried to rise againe because of the old and ancient couenant of GOD with them the which in his due time shall shewe forth it selfe and declare and confirme the fulfilling of the things here spoken of But some hold opinion that the Turkes came of those ten tribes the which doe hate most deadlie all kindes of idolatries Vers 5. Afterward shall the children of Israel conuert and seeke the Lord their God and Dauid their king shall feare the Lord and his goodnes in the latter dayes Two parts of this Verse A Comfort the which doth altogether agree with the place of Paul Rom. 11. ver 26. of the generall conuersion of the Iewes But this verse containeth two things 1. A comfort The comfort and the time of the same The time is The ending of dayes the which I vnderstand not only of the time of Christ his being shewed in the flesh 2. The time of the same but also of the very last times and age of the world For then at the last shall all Israel be conuerted vnto Christ by faith in the Gospell to wit when as the fulnes of the Gentiles shall haue entred in For so doth Paul euidently expound this place The comfort The comfort which here is promised briefly is the conuersion of this people so cast off before and so past all hope of recouerie vnto God notwithstanding and their vniting and knitting into the Church They shall then be conuerted to wit vnto God and that by faith of the Gospell concerning Christ whom these shall embrace albeit the Iewes crucified him And further here is declared manifestly who shal be conuerted and after what manner And the children of Israel shall bee conuerted that is those selfe same which being seuered from the kingdome of Iudah were called Israel For Paul saith All Israel and not the Iewes alone shall embrace Christ through the preaching of the Gospell And they shall so repent that first they shall seeke the true God for their God and not straunge gods any more vnto whom they looked before but Iehouah that is the same God that is almightie Secondly the same Israelites shall seeke Dauid their king that is the true Christ of whom Dauid was a figure and the author of the seede For Christ as he is man is of the seede of Dauid In this place therefore Dauid is taken for that same true Dauid that is Christ who was the trueth of that Dauid which was the king and who hath an euerlasting kingdom in the Church of God the which is the house of Dauid And therefore Luk. 2. ver 32.33 the Angell telleth the Virgin Mary That the Lord God shall giue vnto him the throne of Dauid his father and that he shall reigne ouer the house of Iacob for euer and of his kingdome shall be none end But these selfe same Israelites had wickedly pulled and rent themselues from the kingdome of Dauid that is from the Church 1. King 12. yet at that time they shall ioyne themselues vnto the Church and that most earnestly Lastly they shall with feare and admiration or wondering at so great a benefit of God towards them turne vnto God For this feare or trembling in this place is nothing else but an admiration that very exceeding at the so great mercy goodnes of God towards them So Ierem. 33. ver 9. God sheweth that he will in such sorte deale for Ierusalem and the captiue Israelites that all that shall heare of it shall feare and tremble for all the goodnes and for all the wealth that he will shew vnto that citie It is not then such a feare and a trembling as shall driue away and fray men from God but such as shall allure and draw men vnto God CAP. 4. Vers 1. Heare the word of the Lord ye children of Israel for the Lord hath a controuersie with the inhabytants of the land because there is no trueth nor mercy nor knowledge of God in the land Another sermoÌ„ against the people and priests ANother Sermon wherein first the people generally and afterwardes the Priests particularly are condemned of most grieous sinnes and therefore most heauy iudgements of GOD are threatned against them both And this threatning of God is herein this place set after the coÌ„fort going before both lest by means therof vngodly and wicked men should flatter themselues in their sins promise vnto themselues escaping without punishment also that it might be as it were an answering vnto an obiectioÌ„ as namely thus Obiection If God will hereafter acknowledge vs for his why doth he nowe bruise and in a maner kil vs with so many punishments Answere He answereth Because your sins deserueth is froÌ„ the which ye do not at al repent you â— Parts of this verse This verse hath three partes The first contayneth an exhortation to harken vnto the word yea and that of Iehouah that is the true God to the end they may appeare to be the more disobedient and stubborn if they do not now hear it being requested and exhorted thereunto 1. An exhortatioÌ„ Hereby is seene howe great our sluggishnes and sloth is who euen at that time must bee stirred vp and pricked forward to heare when as God himselfe speaâ—eth The second part sheweth who are so earnestly exhorted to heare namely The children of Israel 2. Who are exhorted that is the whole people and not only one part thereof This sluggishnes if it were in the people of God how great may it be noted to be and alwayes to haue beene in other mortall men The third part layeth foorth the matter it selfe 3. Whereunto they are exhorted vnto the hearing whereof both all of vs in generall and euery faythful person particularly ought to giue eare And this is a controuersie and contention of God agaynst all the
fallers backe that is the sinners and the wicked doe stumble and fall at the word of God because they doe despise it nay of purposed malice they doe breake it and so farre as in them lieth teare it in peeces Whereupon God is vnto theÌ„ a great hurt euen then when as he louingly exhorteth them vnto saluation he is I say vnto them a stone of offence at the which they stumble not of ignorance but willingly and doe offend wittingly and therefore doe prouide very ill for themselues whilest they will not and doe refuse to vnderstand and know those things the which God speaketh vnto them and the which hee teacheth them So Christ is called a stone of offence or stumbling namely vnto the wicked and such as are rebels vnto God Isai 8. vers 14. And he shall be as a sanctuarie but as a stumbling stone and as a rock to fall vpon to both the houses of Israel and as a snare and as a net to the inhabitants of Ierusalem So Simeon prophesieth of him vnto his mother Marie Luk. 2. ver 34. Behold this childe is appoynted for the fall and rising againe of many and for a signe which shall bee spoken against And so Peter speaketh of him 1. epist cap. 2. vers 7 8. Vnto you therefore which beleeue it is precious but vnto them which be disobedient the stone which the builders disallowed the same is made the head of the corner and a stone to stumble at and a rocke of offence euen to them which stumble at the word being disobedient vnto the which thing they were euen ordained And those which stumble wittingly at that word and stone they are crushed in peeces and weyed and pressed downe by it as Christ himselfe teacheth Luk. 20. vers 18. saying Whosoeuer shall fall vpon that stone shall bee broken and on whomsoeuer it shall fall it will grinde him to powder This then is the estate and condition of wicked men and such as rebell agaynst God Wherefore we must desire of God by earnest prayer that we follow not their steps Prayse be vnto God The Commentary of Lambertus Danaeus vpon the Prophet Micheas CAP. 1. The scope and drift of this prophet twofold THe scope and drift of this Prophet like as of the rest is twofolde Threatnings and the promises of God and that against both the houses and families of Iacob 1. Threatnings that is the kingdome of Iudah and the kingdome of Israel 2. Promises albeit that many of the Prophets were seuerally sent some vnto the Iewes and others vnto the Israelites onely but this Prophet is sent vnto them both But as concerning the promises when as they appertayne onely vnto those that are godly or faithfull indeede or vnto the elect of God they seeme rather to be directed vnto the kingdom of Iudah in the which the Church was more pure then vnto the kingdome of Israel where the worship of God was vtterly ouerthrowne and a very fâ—w found truely fearing God But as for the threatnings they are alike denounced or declared vnto both kingdomes because of their outragious sinnes and deedes the which were full partly of impietie towards God and partly of iniustice towards men and did swarme euery where without punishment in both those kingdomes Therefore Micheas doth call men earnestly vnto repentance like as Amos doth also if not then he threatneth vnto them most grieuous iudgements of GOD the which doubtâ—es came to passe vnto both those peoples that wee at this day ought at any hand to waxe wise by the example of these two nations For A prudent man as Salomon sayth Prouer. 22. ver 3. seeth the plague and hideth himselfe but the foolish goe on still and are punished Vers 1. The word of the Lord that came vnto Micah the Morashite in the dayes of Iotham Ahaz and Hezechiah kings of Iudah which hee saw concerning Samâ—ria and Ierusalem Foure partes of this verse THis verse hath foure things to bee noted First the summe of this whole Prophesie and ministerie of Micheas And this is that he should shew the words and will of God extraordinarily reuealed vnto him and not his owne will 1. The summe of this prophesie or the will of any man else This will of God he declareth to haue beene reuealed vnto him and that extraordinarily when he saith which he saw or which came vnto him For this vision is not a seeing or beholding with the eyes of the body but a lightening and informing of the mind of man made by God touching his owne will and that by an extraordinary manner the which his will God will haue declared vnto others by him vnto whom he doth reueale or open the same And whereas this prophesie of Micheas is said to be both the word of God and also extraordinarily reuealed vnto him it is commended vnto vs in a double respect and great authoritie is gotten vnto it that no man should thinke that it can be contemned or despised without punishment For it is the voyce of God himselfe and not of man 2. To whom this reuelation was made The second thing here to be noted is to whome this reuelation was made that is to say of the things to be declared afterward to wit vnto Micheas who to make a difference betweene him and others calleth himselfe a Morashite to wit to distinguish or marke out himself from that Micheas the sonne of Imlah of whom mention is made 1 King 22. ver 8. and who was before this Prophet certaine ages This Micheas therefore was of the tribe of Beniamin out of the towne Morastha whereof mention is made hereafter vers 14. Finally Ieremie maketh mention also of this prophesie cap. 26 vers 18. saying Micha the Morashite prophesied in the dayes of Hezechiah king of Iudah and spake to all the people of Iudah saying Thus sayth the Lord of hostes Zion shall be plowed like a fielde and Ierusalem shall be an heape and the mountaine of the house shall bee as the high places of the Forrest 3. Tâ— whom this prophesie is directed The third poynt is vnto whom this prophesie is directed to wit vnto both the kingdomes of Iudah and Israel the which were the tearings in pieces the pullings in sunder and the renting of the one familie of Iacob And he first maketh mention of the kingdome of Israel because it was more guiltie before God and not because it was of greater dignitie 4. The time of this prophesie The fourth thing to be noted is the time of this prophesie For he was latter in age then Isaias like as Isaias himselfe followed Amos as I haue shewed before in Amos. And this our Prophet prophesied vnder three Kings of Iudah to wit Iotham Achaz and Hezekiah vnto whose time Isaias came also but not Amos. Now this noting of the time bringeth credit vnto this Prophet and historie For vnder these Kings the state was most corrupt and the manners of
in the sonne of God who hath loued me and giuen him selfe for me Vers 20. Thou wilt performe thy trueth to Iacob and mercy to Abraham as thou hast sworne to our fathers in old time The conclusion of this place Chapter THe conclusion of this whole place and chapter the which also containeth a reason and cause of this bounteousnes of God taken from his expresse nay repeated word So then God will performe these things vnto those that are his namely because he hath so expresly promised that not once only but oftentimes Moreouer he doth not promise these things in a bare promise alone and in wordes the which notwithstanding is alwaies most true Tit. 1. ver 2. but also plainely setting downe an oth So Zacharas in his song Luc. 1. ver 73. sheweth that God in regard of his couenant and oth made vnto the fathers performed the redemtion deliuerance of his people Lastly he hath not now first promised this selfe same thing concerning the deliuerance of his Church but long sithens and from the daies of olde that this should not be thought to be a new and strange doctrine and vnheard of but olde and confirmed now in many ages Wherefore the Prophet in this place maketh mention of Iacob Abraham the other fathers Gods promise caâ—led vnto whome long sithens the promises concerning Christ and so consequently of the perpetuitie or continuance of the Church haue been either made or repeated and rehearsed againe Mercie And they are called the Mercie or benefite of God if both the cause of them and also the matter it selfe which they comprehend be considered For the free goodnes of God is the cause of them and that selfe same thing which these promises conteine Trueth is a singular benefite of God towardes the godly They are also termed the Trueth of God if the certantie of these promises be looked vnto For they are most true and altogether and in euery respect to be in deed and trueth in their due time fulfilled For God which cannot deceiue hath promised them with an oth So the Author to the Hebrewes cap. 6. ver 18. Saith that God willing more abundantly to shew vnto the heires of promise the stablenes of his counsell bound himselfe by an oth that by two immutable things wherein it is impossible that God should lye we might haue strong consolation which haue our refuge to holde fast the hope which is set before vs. FINIS The Commentary of Lambertus Danaeus vpon the Prophet Nahum The Argument FOr as much as the kindome of the Assirians endured and continued from the yeare of the destruction of the Cittie of Samaria atchieued by Sennacherib about the first yeare of Nabuchadnezzar by whom the Assirians were vtterly depriued of their Empire and brought into the forme of a prouince by the space almost of 108. yeares to wit The time of the Prophet Nahum from the sixt yeare of the reigne of Ezechias king of Iuda vnto the fourth yeare of king Ioacim this Prophet Nahum without all doubt was and liued in this meane time But vnto many this seemeth to be more likely to be true namely that he prophesied about the beginning of the reigne of Iosias king of Iuda God now being appeased and pacified with the Iewes as appeareth cap. 2. ver 2. Others referre this prophesie vnto the beginning of the raigne of Ioacim yet before the fourth yeare of his raigne as seemeth may be gathered by the 3. cap. ver 8. that is to saye before the beginning of the raigne of the Babilonians or Chaldees to wit when as yet the Monarchie or Empire of the Assirians florished and stood vnder Asarhadon or his successor Iosephus of whose beginning of his reigne mention is made 2. Kings cap. 19. ver 37. Esdr 4. ver 2. And nothing lesse might be feared then the ouerthrow of the same Ioseph lib. 9. Antiq. Iudaic. cap. 12. writeth that Nachum set foorth this prophesie and foretelling of the ouerthrow of the Assirian kingdome by the commaundement of God anon after that Teglath Phalasar king of Assyria had carried away captiue the ten tribes of Israell At which time surely the state of that Empire of Assyria was most mightie and it seemed vncredible or not to be beleeued that this so great a kingdome should be ouerthrowen And these things fell out vnder Ezechias king of Iudah 2. kings cap. 17. at which time Nahum prophesied a little after the death namely of Oseas and Micheas whom he succeeded and that next of all Which iudgement I like moued with the reason of the 15. ver in this first chapter Before this time I graunt and about the very beginnings of the raigne of Ieroboam the sonne of Ioas king of Israell the Lord would haue destruction threatned vnto Niniue by the prophet Ionas but because the Niniuites repented Ionas threatneth destrustition vnto Niniue God refrained from the destroying of that citie Further in this Prophet the destruction is threatned not onely of that one Citie the which Ionas did before although it were the head Citie of the whole Empire of the Assyrians but also of the whole kingdome of the Assyrians the which afterwardes was in deed performed by the Chaldees as appeareth by the 23. cap. of Esaie ver 13. Behold the land of the Chaldeans this was no people Asshur founded it by the inhabitants of the wildernes They set vp the towers thereof they raised the palaces thereof and he brought it to ruine Three cheefe causes of the destructioÌ„ of the Assyrians Now the cause or reason why this Empire should by God bee vtterly destroyed was manifold but especially threefold First the conspiracie and hatred of the Assyrians against the people of God Secondly their robbing and spoyling of all nations practised by the sayd Assyrians Thirdly the spreading abroad of outragious idolatrie and chiefly of Magicke by the Assyrians into all people and nations of the world afterward The principal poynts of this prophesie and taking beginning from them And first of all God sheweth and describeth his surpassing might and power Secondly he taketh away from the Assyrians all hope and aydes of shifting off and setting naught by this iudgment of God agaynst them Thirdly by the fearefull description of the enemies which he will send vpon them and by the example of other cities as mighty as they the Prophet declareth that the execution of these his threatnings shall be easie vnto God Vers 1. The burden of Niniueh The booke of vision of Nahum the Elkeshite 1. The summe of the Prophets charge THis most shorte verse comprehendeth three things First the summe of his charge For hee declareth against Niniueh the most grieuous threatnings of God Secondly 2. The name of the Prophet the name and noting out of the Prophet by his countrey Helkos Thirdly the certainety of this prophesie or of his calling in that it is a vision from God
Niniuites had gotten into the Citie to defend them selues withall Now whether this be to be vnderstood either of monie the which they had gotten together euerie where at the hands of merchants or whether it be to be vnderstood of other people for money is the sinewes or strength of warres or of the hired souldiers or nations the which the Niniuites had gotten to helpe them it is all one All the aydes sought out and gotten by them be it money or armies to helpe them or people that were in league with thē shal perish and stand them in no stead nay that which more is like vnto locusts or grashoppers they shal spoyle the Niniuites them selues that is to say the aydes confederates by them procured shall rifle them and afterwards shall flie and runne away from them The Idumeans So the Idumeans at the siege of Ierusalem being hyred by the Iewes when as Vespasian fought against them did spoyle them and rob them of their money and by and by gat them away and helped them nothing at all as Iosepus writeth in his bookes of the warres of the Iewes See Apocal. 18. ver 7.15 where the multitude of Merchants that before were great friends vnto it doth behold and laugh at the kingdom of Antichrist and of Rome falling and going to decay For nothing can profit nor doe vs good if God be wrath and angry with vs and our aydes and helps as appeareth Agg. 1 For as Paul sayth Rom. 8 ver 31. If God be with vs and on our side who can be against vs And consequently if he be against vs who can be with vs or do vs any good Vers 17. * Or thy crowned Thy Princes are as the Grashoppers and thy Captaines as the great grashoppers which remaine in the hedges in the cold day but when the Sunne ariseth they flee away and their place is not knowen where they are The Lord taketh away the hope the which they did put in the number and strength of their Captaines and princes ANother hypophora or aunswering of an obiection the which taketh from the Niniuits the hope which they had conceiued in their minde of the strength and number of their Captaines and Princes For God would especialliē haue all things taken away that the faithfull might assuredly perswade themselues that nothing should let or hinder but that the enimies of his Church and of his name should most sharpelie and most easelie be ouerthrowen And the like we haue to hope of the kingdome of the Turke that in the ende and at the last it shall be destoyed by God the which in all poynts in a manner may very notably be compared vnto the Assyrian kingdome whether his blasphemie against God or his power be considered Thus then Captaines and valiant Princes are great helpes and aydes in euery common welth and people and arguments to make vs hope wel Wherefore the Niniuites when as they had before time stout and valiant Captaines of warre and Princes and that sundrie and diuers they hoped well But the Prophet answereth that they all at that times shall be like vnto locustes that flie away the which in the time of cold do come together in great numbers in the hedgges but when the Sunne ariseth they vanish away by and by are not to be seene so that there appeareth not one of them neither can their place be knowen Wherefore by this cōparison is easely vnderstood that the confidence or trust of the Niniuites in this behalfe is vaine and that they shall not be defended by their Princes The Prophet comprehendeth all the gouernours of the Assyrians both high and lowe But now because there is not only one kinde or one degree or a like and equal dignitie of those which beare rule either at home or abroade that is in warre but some are inferior then othersome some higher then other some The prophet seemeth to haue comprehended all the kindes of those that beare rule whether they haue anthoritie and office in any high degree at home or a broade or whether they be inferiors or vnder officers The higher degrees of gouerment seeme to be cōtained vnder the name of Diademe as is the King the Viceroy the Lieuetenent of the prouince the King his chiefe ambassador or generall in the armie or Campe. The inferior Gouernours are comprehended vnder the name Thaphsarim He therefore compareth them vnto the locustes the which wander and runne vp and downe in the fieldes and these inferior ones vnto the grashopper the which dwelleth in holes and lieth still hid in them whom the Frenchmencall Grillus So the higher gouernours rulers of the Armie of the Assyrians shal wander vp and downe and flie away scattered because they shall not dare to shew their heads vnto the Chaldeans their enemies And the inferiour Captaines in the same Campe shall lye hid like grashoppers and keepe themselues within their holes See what Sedechias and the princes of the Iewes did when Ierusalem was taken Ierem. 39. ver 4. 2. King cap. 25. where you shall finde that the King with the chiefe of his Nobles Captaines and warriours fled away through the breach of a wall in the kings garden by night but it nothing auailed them For they were pursued after by the Chaldees and takē and a great many of them very vilely and shamefully vsed and intreated Vers 18. Thy shepherds doe sleepe O King of Asshur thy strong men lye downe thy people is scattered vpon the mountaines and no man gathereth them What the figure Apostrophe is see Amos cap 8. vers 4. AN Apostrophe or turning of speech vnto the King of Assyria himselfe whom the Prophet sheweth shall be forsaken of his owne Captaines and Princes to the end their feare and dastardlines in forsaking the rest of the common people may bee the better confirmed and knowne For if there be any whom in the perill and danger of warre all men would haue to bee saued this is onelie the King in especiall who when as he is forsaken of the Captaines of the Armie much more shall the rest also be forsaken Vaine therefore is the hope which the Niniuites shall conceiue of these Captaines And hereby also is confirmed the threatning of the destruction of this Niniueh nay of the ouerthrow of the whole kingdome of Assyria for that they which haue the rule authoritie to defend it shall not execute their office and charge they shall then sleepe when it behoued them most especially to be awake Finally they shall lye either in their beds or els drowned in their delights and pleasures when as they were to thinke vpon the defending of the kingdome Sardanapalus This doe the historians report of Sardanapalus whom they make the last king of the Assyrians namely that he was at that time in the midst of his banquets and flockes of his harlots ouertaken and drunken with wine when as Niniueh was besieged of the
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
also are called men of God And here it is first of all demaunded howe many sorts of godly prophesie there haue bin and may be gathered out of the worde of God For that there haue beene diuerse and sundrie manners of reuelation and not one alone by the which God did speak both vnto the Prophets themselues and by the Prophets vnto others appeareth vnto the Hebrewes c. 1. v. 1. in these words God spake by his prophets after sandrie manners At sundrie times and in diuerse manners God spake in the old time to our fathers by the Prophets And Numb 12. ver 5. Heare nowe my wordes saith God if there be a Prophet of the Lord among you I will be knowne vnto him by a vision and will speake vnto him by a dreame c. For although that in respect of the heauenly doctrine they all had one scope or ende to wit the glorie of God and the promises of the Messias to come yet in regarde of the sundrie manner of reuelation and extraordinarie shewing of him the which was made vnto them from God there may be obserued and noted sundrie kinds or degrees as other tearme them of godly prophesie For besides that God did open and shew himselfe vnto them more and lesse whereupon some are said to be more excellent then othersome and Moses among the rest is named to be most familiar with God for Deut. 34. ver 10. it is said of him That there arose not a Prophet since in Israel like vnto Moses whome the Lord knew face to face And Num. 12. ver 8. God saith that he will speake vnto him mouth to mouth and by vision and not in darke words but he shall see the similitude of the Lord. There was also a diuerse manner and not one onely whereby it pleased God to shewe and make knowne vnto them the things to come that he might declare his manifold wisdome euen in those extraordinarie manners by the which he did work in his Prophets Yet was none of these manners and waies madnes and furie after which onely manner not withstanding the deuill as we haue shewed stirred vp his prophets Now how many were these diuers waies of God his reuelation Three sundrie manâ—rs of God his reuelation of thinges to come is set downe most plainly Num. 12. ver 6. c. as hath before bin declared namely theâ—e three Oâ—acle or speaking dreame and vision For whereas some adde vnto these exstacie or beeing in a trance as a fourth kinde of this propheticall and diuine reuelation after which manner Iohn the Evangelist Reuelat. chap. 1. ver 10. saying of him selfe And J was rauished in the spirit on the Lords day and heard behinde me a great voice as it had beene of a trumpet And Paul speaking of himselfe 2. Corinth 12. that he can not tell whether he was in the bodie or out of the bodie when he was taken vp into Paradise doe shewe that great secrets were by God opened vnto them this skilleth not nor maketh any difference at all For this exstasie Exstasie contained vnder vision or being in a trance wherewith the true Prophets of God sometimes were taken as Ezechiel very often ought to be referred vnto vision Therefore there was three manners of shewing of things to come by God extraordinarily vnto his Prophets the which I had rather set downe in the wordes of Peter Martyr out of his commentaries vpon the first of Samuel cap. 19. then in mine owâ—e VVe may also saith he after a plaine manner thus distinguish oâ— mâ—ke a difference betweene the degrees of prophesies that we may call one an oracle An oracle an other a dreame and the third a vision An oracle is when as by the voice of God himselfe is declared what is to be done So Abraham was willed by a voice from heauen that he he should not kill his sonne Gen. 22. As for the manner of dreames 2 Dreames there needeth no examples For they are to be found euery wherein the Scriptures as Gen. 15 12. ver 12. Mat 1.20 2. ver 13. Vision may be of three sorts 3 Vision and the same threefold either that thinges to come and true may be seene by the infusion or prwring in of light end simple vnderstanding that is without any offered shape of things or that besides that light there be described the images or shapes of things also and that either in mind of which sort is this that Zacharias seeth horns candlesticks and Ieremie a potte Zach. 1. and 4. Ierem. 1. ver 13. or with the eyes of which sort is this in Daniel that a finger is seene on the wall and that Angels haue bin seene talking with men in the shape of men These things saith Martyr and the same most truly For whereas the schoolemen and some others prattle of the essentiall touching of propheticall wit and of vniting of the same with the deitie The pratilements of schoolmen by the which the mindes of the Prophets should be englightned this is not onely too nice and curious but also most vntrue For nothing can essentially touch the God heade it beeing a thing without bodie Neither can our mindes doe this albeit that they also be without bodie because that our humane nature is not capable of such touching or light For as Paul teacheth 1. Tim. 6. ver 16. God dwelleth in the light that none can attaine vnto wherefore the deitie can not be touched of any creatures no not of the blessed Angels themselues much lesse of the mindes of men Yet there hath bin before this time Of a peevish kinde of men that would be called Prophets and is also is this day a certaine kinde of men who on God his name terme themselues Prophets and would be so called and accounted And these good fellowes doe vaunt themselues that by expounding of the holy Scriptures they can foretell things to come not onely generally but also particularly vnto euery countrey kingdome King people of whome they are demanded For they promise tell what shal come to passe at this or that time in this or that state of things and counsell as if they had this their prediction or foretelling from the mouth of God and worde written Therefore whatsoeuer is read in the Scripture they referre vnto the alterations of times chaunges of kingdomes and troubles and restoring of peoples things Such a one they will haue one Mâ—thodius and Cyâ—â—llus the Moâ—ke to haue beene and loachimus the Abbot and also Ierome Sauanarola both Florentines but a fewe yeeres agone to haue beene And in this our age one Broccard an Italian Broccard that liueth at Leyde or Lugdunum in Hollander this day whome I did see and speake with there the foolishest person and blasphemous that euery I saw in this behalfe I doe confesse that godly and wise men may foresee many thinges euen nowe adaies After what sort wise and godly men even at this
day may foresee certaine things to come and that thinges to come may be gathered and foretolde out of the worde of God by a certaine wise coniecture and reasoning but generally not particularly but by indefinite consideration of time not by any set and appointed day but beeing such as not onely one or two godly persons may foresee but all that are godly and wise but to be briefe beeing such thinges the which may and also ought to be gathered as effects from their causes by comparing of the promises and threatnings of God with the godly or vngodly life of the men of whome that Scripture speaketh and not such as he who so sheweth or foretelleth the iudgements and promises of God hath by the peculiar gift of God or by any extraordinarie spirite of prophesie For example sake thus it is written in Isai cap. 60. vers 12. â—he nation and kingdome that serueth not God shall perish nay shall vtterly be rooted out Out of this place what godly man may not gather that the kingdome of the Turkes howe mightie and invincible or vnconquerable it may seeme nowe for to be shall yet in the ende be destroied and ouerthrowne There is this threatning of God against idolatours Isai chap 1. vers 19. For they shall be con founded for the trees and groues which they haue desired That the Popedome therefore for the like idolatrie shall in the ende be confounded and chastened by God what godly man by wise coniecture may not conclude The things are infinite or without number that after this manner may be concluded Against Broccard and his companions such as are the paltrie and balsphemous prophesies of one Paul Grebner of the which some of them published in english were so greedily bought vp this last harâ—est â—590 and things to come foretold vnto the worlde both for the despising of the true heauenly doctrine and also of an holy life But these thinges are foretold in generalitie and are gathered of the life of men the which is a witnesse of their faith or of their infidelitie But these Broccardical-mates and Diviners doe foretell what shall fall out particularly vnto this or that kingdome and of this or that deliberation at such or such a time that is to say they professe or take vpon them that they can tell as if it were iust so written of these thinges expressely in the worde of God In the which the Scripture of God is plainely abused of these paltrie fellowes and they doe falsifie and corrupt it For that thing the which the Holy Ghost hath peculiarly and especially foretold of some one certaine nation the which God hath decreed that it shall come to passe at a certaine and set time the selfe same I say neither ought nor may particularly be applied vnto another nation and vnto another time For these thinges are bounded and limited by the worde of God and not onely spoken generally Neither doe these companions in those their predictions or foretellings out of the worde of God take the worde of God written as for their argument or doe bring their prophesies as conclusions by wise coniecture by them selues gathered but in such sort as if the selfe same thing which they foretell were expressely written in the worde of God and that in a manner in so many wordes as these superstitious persons doe set downe This therefore these fellowes would haue to be obserued or marked that the very names of cities peoples A â—ropeâ— surâ—â—se aâ—d new deuise of these new prophets and thinges are not extant or to be found in the holy and sacred Scriptures in so many syllables as they are at this day called but they wil haue the things forsooth which they foretell to haue beene onely darkned and hidden vnder a diuerse name So Tyrus a towne of Syria in Ezechiel is with Broccard Antwerpe that is a citie of Brabant so Babylon in Isai is Parise in France with the saide Broccarde and thus forsooth may these men play the fooles And nowe seeing I am fallen into this vaine it shall not peraduenture be besides the purpose in this place to set downe what I thinke of the writings of this Broccard of the which I my selfe haue had conference with him selfe the author of them For from the Synod of Middleburge which is the chiefe citie of the Iland of Valacria in Zeland I Broccard conferred with all about his writings and the worshipfull and learned Martinus Lydius a most faithfull minister of the worde of GOD in Austerodam in Hollande in the yeere of our Lorde 1582 were appointed to conferre with this Broccarde about his writings propheticall The which when he was nor able to maintaine and defende at the last he excused him selfe nay he complained that they were not his owne but were put forth and printed by the meanes and at the charges of certaine others vnto whom he had communicated or imparted them and thus this good fellow did at that time condemne and renounce the vnhappie birth of his wit and that rightly and freely Absurdities of â—â—e propheticall writings of Broccard 〈◊〉 Absurditie As for the thinges the which in these propheticall writings of Broccard as he tearmeth them I doe dislike they are these for the most part albeit out of a great many but a fewe First that according vnto the opinion and interpretation of this man hee will haue and presupposeth that the olde prophesies in the Scripture are not yet fulfilled For all things which by the old Prophets haue beene foretold concerning the ouerthrowe of Ierusalem Egypt Sidon Tyrus and other nations and cities that they should come to passe after a certaine manner and a certaine and set time this Broccarde doth referre and take as thinges yet to come and such as haue beene no more foretold of those câ—ties and countries then of France Antwerpe the Prince of Aurange Condie and men and thinges of our time Which if it be true what fulfilling and accomplishment of the olde prophesies may there I pray you be thought to haue beene Doutlesse none at all The old prophesies not yet fulfilled in the iudgement of Broccard by the opinion and interpretation of Broccard for as much as those Cities or Countries of the which notwithstanding expresse mention hath beene made by the Prophets are not meant but those which are and doe remaine in this our age and that as he saith neither that manner nor that time albeit neuer so much limited by them is the manner or the time past or which hath beene alreadie but is either present or yet nowe for to come Wherefore those prophesies can not be saide to be yet fulfilled The which if it be supposed to be true what will profane persons mockers think of those things which the selfe same same Prophets of God haue foretold should come to passe concerning Christ Shall not they also be iudged as yet to be vnfulfilled Shall not the whole written worde of God
the prophets of God â—eased in the Church In the second place it is demanded VVhen the prophets ceased in the Church of God Vnto the which question that I may the more plainly make answer I say that of the prophets of God some were under the old testament and some under the new VVherefore if the question be of the Prophets of the old Testament I answer with the wordes of Christ himselfe Mat. 11. verse 13. That the law and the prophets continued untill Iohn the Baptist and from that time ceased and had their end For after that Christ the promised Messias came into the world and was made manifest or shewed as he was by the finger by Iohn the Baptist often pointed vnto when as Iohn beholding Christ walking said unto his disciples and unto the people This is the Lambe of God which taketh away the sinne of the world Ioh. 1. ver 29. the olde Testament then ceased and therfore the prophesies and the prophets also ceased which did foretell of Christ or the Messias that was to come in the flesh because that nowe hee was alreadie come For Moses and the Prophets which were under the law The prophets of the old Testament â—eased at the comming of Christ or vnder the olde Testament did onely foretell of Christ to come in the flesh When as hee therefore was come and tooke vpon him our flesh this kinde of Prophets ceased and new came in their stead Therefore Iohn the Baptist him-selfe which sawe with his eyes Christ incarnate or in the flesh is said to have beene more then a Prophet Matth. 11. cap. ver 9. And some doe gather out of the writings of the Rabbines and Thalmudists that Simeon of whome Luke maketh mention cap. 2. ver 25. was the last of these godly prophets of the old Testament For the Thalmudists will have and doe teach that in this Simeon the spirite of Prophesie ceased among the Iewes And they make Rabbi Ionathan who wrote the Chaldee translation and interpretation of the holy Bible to be of the same time with him Finally they wrote that this Simeon was the disciple of Hillel Howsoever it be the godly prophets of the old Testament were onely untill Iohn the Baptist For from him began the kingdome of God and the gospell that is the new Testament as Marke the Evangelist speaketh cap. 1. Therefore what prophets soever were among the Iewes after Christ his suffeâ—ing and rising againe from the dead Notes of false prophets after Christs time and his receiving into heaven or after the overthrowing of the temple of Ierusalem which either saide that they were the Messias or did foretell that the Messias was then first to come in the flesh were false prophâ—â—s 1. Ioh. cap. 2. ver 22. VVho is a lyar but he that denieth that Iesus is Christ The same is Antichrist that denyeth the Father and the Sonne And againe Ioh. 4. ver 3. And every spirite which confesseth not that Iesus Christ is come in the flesh is not of God but this is the spirit of Antichrist c. Of which sorte among others was that notable robbet and varlet Barchobab Barchobab of whome there is in Euseb l. 4. Hist Eccl. c. 6. and Nicephl 3. cap. 24. Now when these former Prophets that is the Prophets of the old Testament ceased then began the Prophets of the newe Testament When the prophâ—ts of the new Testament began Christ a prophet of the new Testamâ—nt of which sort there were many especially Christ himselfe the Prophet of Prophets but so far forth as he was man and made manifest or shewed in the flesh Afterward the Apostles if not all yet many of them for the office of the Apostles and Prophets was distinct or diuerse the one from the other 1. Cor. 12. ver 19. Are all Apostles Are all Prophets Are all teacher such a one was Paul as appeareth Rom 11. ver 25. in these words For I would not brethren Paula prophet 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 fulnes of the Gentiles be come in which sheweth that he prophesieth of the conuersion of the Iewes And 1. Tim. 4. ch ver 1. Nowe the spirit speaketh euidently that in the latter times some shall depart from the faith and shall giue heede vnto spirits of error and doctrines of deuils where be prophesieth of a falling from the truth in the latter times And Peter also was a Prophet as may easily be gathered out of his 2. Peter a prophet epist cap. 2. ver 1 2. c. where hee prophesieth of false teachers and cap. 3. ver 3. where he foretelleth of mockers and scorners Likewise Iohn the Evangelist was a Prophet as his first epist cap. 4. and his Reuelation doth proue Iohn the evangelist a prophet But after the Apostles there were others also which were Prophets of God yet but for a time onely and vntill Christ by the preaching of the Gospell wras plainely and throughly made manifest For the holy Scripture maketh mention of Agabus the Prophet Act. 11. ver 28. Agabus who liued in the dayes of the Apostles and of the daughters of Philip the Evangelist which were prophetisses Act. 21. ver 9. The daughters of Philip the evangelist And furthermore Iustinus against Tryphon the Iewe doth testifie that the gift of prophesie was in the Church vntill his times The which thing also Eusebius lib. 4. Histor Eccles cap. 18. rehearseth out of him But these Prophets which liued vnder the Gospel were both in dignitie and degree and in time also inferiour vnto the Apostles but aboue and higher then the Doctours and Pastours Therefore the Prophets of the Gospell are rehearsed in the second place that is after the Apostles Eph. cap. 4. ver 11. He therefore gaue some to be Apostles and some Prophets and some Evangelists and some Pastours and teachers And 1. Corinth cap. 12. ver 29. Are all Apostles Are all Prophets Are all teachers Nowe there is a question when these Prophets of the newe Testament ceased or had their ending When the prophets of the nâ—w Testament ceased Certes albeit I confesse that God for the confirmation of his Gospell would haue the gift of Miracles and Tongues and of Prophesie to flourish long in his Church yet were those giftes first by little and little diminished as it is most certaine and afterwards vtterly taken away to wit after that the doctrine of the Gospell was sufficiently and throughly confirmed and approoued Whereof it came to passe that both the gift of Miracles and of Tongues and also of Prophesie at the length ceased in the Church But the gift of prophesie which foretold thinges to come did then especially take his ende When the gift of prophesie ceased after that Saint Iohn his Apocalypse was written of him by reuelation from God For it containeth
the Chaldeans vnto the setting forth giuing of the law of God vnto the people of Israel by Moses in the desert of Sinai This age comprehendeth 430. yeares as the holy Scripture it selfe doth declare Exod. 12. ver 41. Galat. 3. ver 17. This third age had these sixe Prophets well knowne Abraham Isaac Iacob who also is called Israel Ioseph Moses and Aaron as appeareth in Genesis the epistle vnto the Hebrews 11. cap. and infinite other places For whither in the meane season whilst the children of Israel liued vnder the Pharaos in Egypt after the death of Ioseph and before the birth or the wing of Moses there were any other Prophets of God of the Israelites abâ—ding in Egypt the holy Scripture doth no where plainly make any mention And therefore neither wil I affirme the â—ame Further whereas some will haue certaine propheticall writings of Abâ—â—ham the Patriarch to be extant they are childâ—shly â—â—ceiued foolishly setting one of the Rabbines called Abraham in steade of Abraham the Patriarch The 4. age from the Lawe to the buâ—lding of the temple by Salomon 480 yeres had many prophets as The fourth age of the worlde is to be reckoned of vs from the giuing of the Law in Mount Sinai vntill the building of the Temple of God at Ierusalem by Salomon the which falleth into the fourth yeare of Salomon his reigne This age conteineth 480. yeares as appeareth 1. Thing 6. cap ver 1. And in the 480. yeare after the children of Israel came out of the land of Egypt and in the 4. yeare of the reigne of Salomon ouer Israel in the moneth Zif which is the second moneth he built the house of the Lord. This age had store of many godly Prophets Josua Oâ—bora the Prophet 1. Sam. 2. ver 29. Samuel Daviâ— Nathan Gad. as these by the word of God well knowne vnto vs Iosua which succeeded Moses Deborah and a long time after that â—ame man of God seâ—t vnto Eli 1. Sam. 2. ver 27. Samuel David Nathan Gad. But whether those also were Prophets which wrote the books of the warres Num. 21. ver 14. and the booke of Iasher Ios cap. 10. ver 13. Also the bookes of Chronicles of the kingdome of Iuda and Israel whereof mention is often made in the bookes of the Kings is not set downe in the holy Scripture But that Dauid and Nathan and Gad were Prophets of God appeareth 2. Sam. 12. 1. Chron. 29. ver 29. and cap. 21. Besides these if there were any other Prophets in that age their names are not rehearsed For that which is written of Othoniel the Iudge in the third of the Iudges vers 10. and of other Iudges also that the Spirite of God fell vpon them when as they were called of God extraordinarily vnto that office this in my iudgement is not to be vnderstoode of the Spirits of prophesie as if then they became Prophets that is foretellers of things to come such as was Isaias Ieremias and others but it is to be vnderstoode of the spirite of fortitude or strength whereby they might be able boldly and without feare to resist and withstand the enemies of the Church were they neuer so much to be feared Neither are there any prophesies extant of those Iudges who after Iosua gouerned Israel as politique Magistrates in many ages neither are there any of them reckoned at any time among the Prophets but among the Magistrates of Israel Therefore that which is Hebr. cap. 11. ver 32. And what shall I more say For the time would be too short for me to test of Gedeon of Barac of Sampson of Iephthe and Dauid and Samuel and the Prophets doth not prooue those Iudges to be numbred among the Prophets but onely among godly men which by faith serued God For Paul Act. 13. ver 20. calleth them onely Kritas that is Iudges whereas he calleth Samuel who was himselfe a iudge in Israel a prophet also And albeit God Deu. 18.15 promised the Israelites that is his Church that it should come to passe that out of it he would raise vp Prophets euen after that Moses was deade yet was not this rancke and course of Prophets succeeding one an other continuall but oftentimes broken off as I haue said And in deede all the whole time in a manner of the Iudges it seemeth that there were none Few prophets in the time of the Judges or else very few Prophets of God in the Church Therefore 1. Sam. 3. ver 1. vision and prophesie is said to haue bin very rare and fayling in Israel that is in the Church and people of God But after Samuel it began to be both more common and also more knowne Therefore in his time there were many Prophets as appeareth 1. Sam. cap. 9. and 10. whose names notwithstanding the holy Scripture doth not set downe The 5. age froÌ„ the temple vnto the carrying away of the ten tribes by Salmanazar 294 yeares among many other had these prophets Proofe for this former spputation of time The fifth age of the world is from the Temple of God builded at Ierusalem by Salomon King of Iudah vnto the leading and carrying away of the tenne tribes of the kingdome of Israel by Salmanazar King of the Assyrians into Assyria and Mesopotamia that which fell into the eight yeare or there about oâ— die reigne of Ezechias king of Iudah like as the besieging oâ— Samaria by the same Salmanazar happened about the sixth yeare of the reigne of the said Ezechias 2. King cap. 17. ver 6. In thâ— ninth yeare of Hoshea the king of Asshur tooke Samaria and carruâ— Israel away into Asshur And cap. 18. ver 9 10. And in thâ— fourth yeare of king Hezekiah which was the seuenth yeare of Hâ—â—shea sonne of Elah king of Israel Shalmanesar king of Asshur camâ— vp against Samaria and besieged it And after three yeares they toâ—â— it euen in the sixth yeare of Hezekiah that is the ninth yeare of Hesheaking of Israel was Samaria taken This age hath two hundred ninetie foure yeares to wit thirtie sixe of those fourtie yeares in which king Salomon reigned after he had built the Temple of God and two hundred fiftie eight yeares after the setting vp oâ— the kingdome in Israel by Ieroboam the sonne of Nabat that is among the tenne tribes the which fell a way from the kingdome of Iudah by and by after the death or Salomon For so manâ— yeares namely two hundred fiftie eight continued the same kingdome of Israel rent from the kingdome of Iudah Nowe thâ— age had Prophets almost innumerable For there was neuer any age vnder the whole olde Testament more full of them 〈◊〉 more garnished with the gifts of God and prophesies that aâ— well the Iewes as the Israelites might be made inexcusable 〈◊〉 without excuse for the despising of God and his worde Wherefore both of them for this cause afterwarde were very sharpelâ— and iustly punished by God as appeareth 2. King chap.
had receiued from the opinion of the seaventie Interpreters that they were so to be placed as Ierome sheweth in his preface vpon Ioel. But Augustine who was after Epiphanius lib. 2. de doctr Christ cap. 8. Augustine doth reckon them otherwise namely thus Oleas Ioel Amos Abdias Ionas Micheas Nahum Abakuk Sophonias Aggeus Zacharias Malachias and this out of the chiefe of the Hebrewes or Rabbines as the selfe same Ierome writeth who him selfe notwithstanding setteth not downe his owne opinion Jsiodorus Isidorus Episcop Hispalens lib. 7. Etymologic cap. de Prophetis doth number them thus Oseas Ioel Amos Nahum Abakuc Micheas Sophonias Abdias Ionas Zacharias Aggeus Malachias disagreeing from them both to wit the Hebrewes and the Seventie Out of all which appeareth howe diuerse the opinion of the Ecclesiasticall or Church-writers hath beene of the order and placing of the XII Prophets which are called the small Prophets And I doubt not but that more also may be gathered of the studious and diligent if a man would seeke after the opinion of euery one but I for shortnesse sake will be content with these by the which is vnderstoode howe that a man is not carefull of this matter in vain and that hee may without enuie set downe and shewe his opinion or iudgement also of these thinges Wherefore out of this by path to returne into the way at the length I say that by the consideration of the times it seemeth vnto me thus that Amos is to be set in the second place that is after Ionas because in time he followed next vnto Ionas Wherein this rule generally is to be followed of vs A rule for the finding of the antiquitie of one Prophet before another That those Prophets which doe witnesse that they prophesied vnder the former or elder Kings the same may also be deemed to haue beene former or more olde and auncient then those which prophesied vnder the latter Kings albeit that the same doe often concurie and meete with those other younger ones and liuce at the same time because that those former Prophets continued long in their office of prophesying So Oseas and Isaias doe liue and prophesie at the same time of the which notwithstanding without all doubt Oseas liued first or beganne to prophesie and therefore it is to be iudged to be first For Oseas maketh mention also of Ieroboam king of Israell who was the sonne of Ioas and witnesseth that he prophesied vnder him Nowe this Ieroboam was more auncient then those kings vnder whome Isaias witnesseth that hee was and also prophesied Wherefore in as much as Amos was and also prophesied vnder that same Ieroboam King of Israel and sonne of Ioas two yeare before the earthquake which fell into the second yeare of Vzias King of Iudah it appeareth that Amos was in age before him and therefore more ancient then Oseas Amos more ancient then Oseas and Isaias who notwithstanding prophesied under the same king Now Oseas prophesied long after that same famous earthquake and when as Vzias had bene and was now a good while confirmed in his kingdome in the beginning of which Vzias his raigne Amos notwithstanding began to foretel things to come by Gods commaundement VVherefore this must be the order of the xii Prophets Ionas Amos after Amos I place Oseas for Oseas began to prophesie about the last dayes of Ieroboam sonne of Ioas king of Israel Oseas as appeareth by his owne testimonie cap. 1. v. 1. The word of the Lorde that came vnto Oseas the sonne of Beeri in the dayes of Vzias Iotham Achas and Hezekiah kinges of Iuda and in the dayes of Ieroboam sonne of Ioas hing of Jsrael And Oseas prophesied in the kingdome of Israel at the which selfe same time albeit he began after him and were younger then he prophesied also in the kingdome of Iuda that same Isaias which was of the kings stocke After Oseas followeth in order Micheas another of the twelve who prophesied under Ioatham Achaz and Ezechias kings of Iuda Micheas before the carrying a way of the ten tribes by the Assyrians Mich. 1. cap. v. 1. Then worde of the Lorde which came unto Micah the Morashite in the dyes of Iothan Achaz and Hezekiah kings of Iudah c. And Ieremy also maketh mention of his prophesying under Hezekiah cap. 26. v. 18. in these wordes Micah the Morashite prophesied in the dayes of Hezekiah king of Iudah c. And these so many Prophets had this fift age that is to say these which follow and which are Nathan Ahias the Silonite Semeias Iadi Addo Obed Azarias Anani Iehu Elias Micheas the first Elizaerus Ionas Amos Oseas Isaias Micheas the second or the Morashite besides those that are not named by their proper names in the holy scripture The sixt age now followeth and the same continueth from the carrying away of the ten Tribes which were the kingdome of Israel made by Salmanazar king of the Assyrians The sixt age frō the carying away of the ten Tribes untill the full captivitie of Babylon 133. yeres had these prophets untill the times of the full captivitie of Babylon the which happened unto the kingdom of Iuda to wit after the overthrow of the kingdome of Israel namely when as the Iewes with their king Zedekias were wholly carried unto Babylon and Media by Nabuchadnezzar Emperour of the Babylonians and not onely begunne to be carried away For they beganne to be carried away vnder Ioacim king of the Iewes 18 yeres before their full and through captivity This sixt age containeth 133 yeeres For so much space of time passed betweene the ten tribes of the kingdome of Israel carried away by the Assyrians and that full captivitie of the Iewes made by the king of Babylon as it appeareth by the continuall succession of the kings of Iudah 2. King 17.18 cap. and so foorth For the first captivitie or carrying away of the Iewes by the Babylonians beganne in the reigne of Ioacim sonne of Iosias having reigned now 4 yeres as I haue saide already and appeareth Matth. 1. cap. ver 11. and in the first yeere of the Empire of Nabuchadnezzar Dan. 1. vers 1. And the last or full captivitie fell out vnder Sedechias the king having reigned no we eleven yeres In this age the Prophets so succeeded one another that there seemeth to have beene no interruption or breaking off For the prophets of God which lived in this ninth time succeeded next vnto Micheas the Morashite And the first of them in my iudgement and so farre as I can gather all things beeing considered was Nahum For he seemeth vnto me to haue beene Nahum and to have prophesied next after Micheas and after the carrying away of the ten Tribes of Israel by the Assyrians to wit vnder die king Ezechias when as yet now the Empire of the Assyrians florished in all respects and no man so much as once durst by dreame to thinke of the fall
thereof yea finally when as hitherto it had felt no hurt from any people and as yet had not growen into contempt the which notwithstanding happened vnto his Empire aftervvard to wit vnder Sennacherib who succeeded Salmanazar For under him first of all the Assyrians received that great overthrow at the besieging of the city of Ierusalem of the which mention is made by Isaias cap. 37. ver 36. to wit how the Angell of the Lord went out and smote in the campe of Ashur an hundreth foure score and five thousand c. At which time the Emperour of the Assyrians first doubtlesse began to waxe vile and to be contemned or despised of his subiects And of this his overthrow and losse for to come prophesied Naum also cap. 1. ver 14. in these wordes And the Lord hath gîven a commandement concerning thee that n◠more of thy name be sowen out of the house of thy goddes will I cut off the graven and molten image I will make it thy grave for thee for thou art vile Therfore after this overthrow the people that were subiect vnto the Assyrians and especially the Babylonians or Chaldeans began to lift up themselves into a kingdome of their owne and to fall away from the Assyrians A proofe whereof is this for that under Salmanazar king of the Assyrians the Babylonians are reckened vp as wholly subiect unto the Assyrians and vvithout any king of their owne 2. king cap. 17. ver 24. where we read thus And the king of Ashur brought folke from Babel by vvhich it may appeare that Babylon was then subiect unto the Assyrians and from Cuthah and from Ava and from Hamah and from Sepharhaim and placed them in the cities of Samaria in stead of the children of Israel c. But after that same great overthrow the vvhich Sennacherib king of the Assyrians and successour unto Salmanazar received in Iudea the same Babylonians are rehearsed as those who had novv a king of their ovvne and did seeke and sue for the fellovvship and friendship of other people which were enemies unto the Assyrians Isai cap. 13. ver 1. At the sametime Merodach Baladan the sonne of Babadan king of Babel novv Babylon hath a king of her ovvne sent letters and a present unto Hezekiah c. Out of vvhich appeareth that vvhich wee haue saide that the Assyrian Empire began first to fall to decay under king Sennacherib and to grovve into contempt among men so that novv all men might easily thinke upon the mine of the same But that the same should come to passe Nahum by revelation from God had foreshevved before this time For what matter of great importance had it beene Nahum prophesied of the ruine of Assyria or neede of any especiall prophesie to shevve unto the Assyrians their destruction then that is to say when as all men of by reason of that overthrow vvhich before they had received might easily gesse and by vvise coniecture gather that the same vvoulde by and by insue VVherefore every one not given to contende may novv easily understand at vvhat time Nahum prophesied Namely in that middle space of time vvhich passed betvveene the carrying away of the ten Tribes by Salmanazar and the destruction or overthrovv of the host of Sennacherib And this is the space of 8. yeres under the reigne of Ezechias So then Nahum prophesied in the dayes of Ezechias king of Iudah from the seventh yeere of his reigne unto the fourteenth yeere as may be gathered by the 2. King cap. 18. vers 10 and 13. Next after Nahum prophesieth Ieremie namely the thirteenth yeere of the same Ezechias as hee him selfe doth clearely shevve chap. the first verse the second Ieremie vvhere he saieth that the word of the Lord came unto him in the dayes of Iosiah the sonne of Amon King of Iuda in the thirteenth yeere of his reigne He seemeth to have mistaken Hezechiah for Josiah Ioel. who a very long time used this office in Iudeah namely by the space of 40 yeres After Ieremy I doe place Ioel for Ioel doth foreshew that same famine the which Ieremie the Prophet did foretell also and the which was under Iosias after the 16 yeere of his reigne as suppose Of the which read Ieremy chap. 14. from the first unto the seventh verse After Ioel followeth Olda the Prophetesse Olda the prophetesse of whom the holy history maketh mention 2. Chron. cap. 34. ver 22. Then Hilkiah and they that the king had appointed went to Olda the Prophetesse c. For she was of great authority in the dayes of Iosias at that time especially when as the booke of the law was found in the Temple of God that which fell out in the 18 yere of the reigne of Iosias as appeareth in the 8. verse of the 2. Chron. cap. 34. And Ieremie the Prophet had now begun to prophesie sixe yeres before namely in the 13. yeere of the reigne of the said Iosias I also doe place the prophesie of Ioel before the finding out of the booke of the law as I doe the famine in like manner the which was foretold by Ioel Sophonias After Olda I doe next set the prophet Sophonias who prophesied in the latter dayes of King Iosias to witte after the purging of the Temple of God by Iosias and that same famous keeping of the passe over in Judea wherof read 2. Chr. 35. 2. King 23. when as the glory and state of the kingdom of Judah seemed to florish and to be now throughly restored I doe therefore place the prophesie of Sophonias after the twentieth yeere of the reigne of Iosias at what time the overthrow of the kingdom of Iudah the which Sophonias foretelleth was lest looked for of any man because that the worship of God was now thoroughly restored by Iosias After Sophonias succeedeth the prophet Abdias Abdias for Abdias seemeth to haue prophesied not onely after that Iosias was slaine in battell by Pharao Necao king of Egypt when the kingdome of Iuda being novv very sore afflicted the enemies thereof and the next borderers did rush in upon it on every side but especially the Idumaeans but also afrer that Ioakim king of Iuda was fore pressed of Nabucadneza◠king of the Chaldeans Syrians Moabites Ammonites and other people borderers and was troubled and shut up in Ierusalem when as also the first captivitie of the Iewes was neere at hand as it is to be seene 2. King 24. v. 2 3. 10. Among which borderers the Idumeans no doubt were the most deadly enemies because they were the brethren of the Iewes Therefore aboue all other neighbour nations they onely wished the destruction of and overthrow of the whole nation of the Iewes and did urge the same because of their old hatred against the Iewes unto whom after that Ierusalem was taken and the Iewes all slaine they were and remained notwithstanding deadly enemies as appeareth Psalm 157. where the Iewes pray against him for
their crueltie shewed at the siege of Ierusalem and say Remember the children of Edom O Lorde in the day of Ierusalem which said Rase it rase it to the foundation thereof But at the selfe same time when as the Idumeans thought themselves most happy because of the then first most dolefull state of the Iewes their matters being then brought into so narrow a streict under Ioachim king of the Iewes Abdias denounceth or sheweth destruction unto the Idumeans as also doeth Ieremie cap. 49. from the 7. verse unto the 23. Abdias therefore must have lived and prophesied about the end of the reigne of Ioachim king of Iudah whilest Ieremias also used his office the kingdom of the Iewes being greatly diminished and decayed and the Idumeans for this cause reioycing and triumphing within themselves But these Idumeans did the Chaldeans afterward most cruelly bring in subiection unto themselves to wit when as they come againe the second time with their king Nebucadnezar to besiege Ierusalem in the reigne of Sedechias as it was foretold by Abdias After Abdias followeth Habakuk the prophet but in Iudea Habakuk For after the carrying away of Ioachim king of Iudah by Nebucadnezar into Babylon together with his mother and family nay after that the people of the Iewes being the people of God were sore pressed of the Chaldeans an infidell nation Habakuk prophesieth under Sedechias that is after the seventh yere of his reigne Therefore he setteth downe a forme of prayer for the Iewes already caried captives into Babylon and for them that were after to be carried Habakuk therefore with his owne eyes saw the Chaldeans uniustly ruling now over Iudea most greevously oppressing the people of God in the time of his prophesie at the which time Ieremie lived and yet also prophesied Yet in order and also in age the prophet Ezechiel goeth before the Prophet Habakuk but in Chaldea Ezechiel For Ezechiel together with Ioacim the king of Iuda who in the kingdome succeeded his brother Ioacim was carried away by Nabuchadnezar Emperour of the Babylonians But Ezechiel being in Babylon began strait for to prophesie that is in the fifth yere after the carrying away of Ioacim and to comfort the godly and to terrifie or affray the wicked Iewes Ezech. cap. 1. vers 2 3. In the fifth day of the moneth Chebar which was the fift yere of King Ioachims captivitie the worde of the Lorde came unto Ezechiel the Priest the sonne of Buzi in the land of the Chaldeans c. At the which very time Sedechias the uncle of Ioacim reigned yet in Iudea and Ieremie also prophesied of the same event or falling out of things Habakuk then is after Ezechiel because that Habakuk came neerer unto the times of the overthrow of the city Ierusalem VVherefore this sixt age had these prophets namely Nahum Ieremias Ioel Olda the prophetesse Sophonias Abdias Habakukin Iury and Ezechiel in Chaldea The 7. age from the captivitie unto Christ 508 yeres had these prophets To conclude the seventh and last age comprehendeth all that time which passed from the full captivitie of the Iewish people under the Babylonians which fell into the eleventh yere of Sedechias king of Iuda untill the birth of Christ and manifestating or shewing him in the flesh And this age hath 508. yeeres to wit 51 which are to be taken out of the 70 yeres of the captivitie of Babylon For of those 70 yeeres there were passed 18. comming in and falling betweene the first or begun captivitie which was in the fourth yeere of Ioacim king of Iudah and their full carrying into Babylon the which happened in the eleventh yere of Sedechias king of Iudah Therefore of those 70 there remaine onely 51 if you take out of them 19 yeres Now vnto these fiftie and one yeeres adde or put too the weekes of Daniel which are Dan. cap. 9. and containe 457 and you shall make 508 yeres which is the iust space of time which passed betweene the captivitie of the Iewes under Sedeehias and the birth of Christ Now this seventh age had these prophets knowen unto vs out of the word of God and first of all Daniel who as appeareth by his booke prophesied in Chaldea almost that same whole time of the 70 yeeres or carrying away into Babylon Daniel For he lived both under Nebuchadnezzar king of Babylon and all that time in the which was the Empire of the Chaldeans Finally became even unto Cyrus who overthrew the Empire of the Babylonians and did first set up the kingdome of the Persians Of this Daniel we read Ezech. cap. 28. vers 3. Beholde thou art vviser then Daniel he speaketh so in mockâ—ge of Tyrus there is no secret that they can hide from thee After Daniel succeeded the Prophet Haggaeus Aggeus after the deliverance of the people of the Iewes out of the captivitie of Babylon prophesying in â—udea After Haggeus succeeded Zacharias and albeit that they prophesied at one time yet Zacharias was the latter Zacharias And therefore Esdr 5. Agg. 1. ver 1. Zach. 1. ver 1. he is reckened after Aggeus as later then he in the execution of his office After Zacharias follovveth Malachias Malachias after whom the ranke and succession of the prophets was interrupted or broken of For those of whome mention is made Nehem. 6. ver 14. are not alowed Moreover those which after the times of Malachias wrote certaine Psalmes are not known by name albeit many of them were prophets of God The last and those which lived in the age and time of Christ but being yet an infant and unknowen are these Zacharias the father of Iohn the Baptist Luc. 1. Zacharias the father of Iohn Baptist Simeon Anna the prophetesse And Simeon and Anna the prophetesse of whom writeth the same Luke cap. 2. Wherefore this seventh and last age had these prophets Daniel Aggeus Zacharias Malachias Zacharias the second Simeon Anna. And thus much hitherto of the order and succession of the prophets of the old Testament CAP. 12. How the writings of the godly Prophets have beene gathered together AND this also is a worthy question How the writings of the godly Prophets which are now extant haue bene gathered togither The prophets of the heathen For concerning the Prophets of the heathen I haue nothing to say this only excepted that it appeareth out of the 6. book of Virgil his Aeneidos to witte that the Sibyllae did afterwardes write in leaves on the barkes of trees by peece meale the verses which they uttered with their mouth that their answers lay thus cast abroad and scattered about their cave in which being shut up they prophesied untill such time as they were gathered togither either by themselues or by some other body so were patched packed up togither But the maner of the godly prophets was otherwise the vvvhich did not make sleight accouÌ„t of their prophesies as namely being such the which
they knew to be the very worde of God neither would they have them to lye scattered and carelesly when as they knew that they did appertaine not onely unto the edifying of the Church that then was but also of the Church that was to come Therefore I thinke it necessarie to be shewed how they were gathered and how they at that time became knowen unto men and so consequently were delivered over unto us as it were from hand to hand The iudgement of some of the gathering of the writings of the Prophets Some he have written being moved with that of Isai 8.1 and Habac. 2.2 that this was the maner of the Prophets after that they were commaunded by God to shewe and declare anything unto the people that they did in few wordes comprehend the summe or effect of the things by them declared and fasten it on the dores of the Temple The which writings when as by the space of certaine daies they have stoode sufficiently open were taken downe of the ministers of the Temple of Salomon and laide up in the Treasurie that there might be extant or remaining a perpetuall monument or remembrance thereof And thereof they will have that it came to passe that the sermons of the prophets be not alwaies set down in such order as the circumstance of the time and of the things also by them foretold doth require The which last point of the order of their sermons is I confesse most true But whereas out of that which we read Esai 8. ver l how God willeth the Prophet to take unto him a great rowle anâ— to write in it with a mans pen c. And Habakuk 2. God commandeth Habakuk to write the vision and to make it plaine upoâ— tables that hee may runne that readeth it they would confirâ—â— the former opinion of the maner of the gathering together of the sermons of the prophets those two places doe onely shewe that the godly prophets were commanded by God to put theâ—â— oracles or prophesies in writing for that they did make for thâ— comforting of Gods elect and confirmation of the authoritied the heavenly truth but doe not teach that the same prophets 〈◊〉 fasten their writings on the dores of the Temple and much lesse proove that the said propheticall writings were afterwardes gathered together and preserved or kept by the Priestes or Ministers of the Temple The confutatioÌ„ of the former opinion For if this were the maner of publishing and lawfull setting abroad of the prophesies what should haâ—â— become of those prophesies and prophets who executed theâ—â— office in the kingdome of Israel as for example Amos did wheâ—â— there was neither any Temple of God neither yet any godly priests Shall we say that at such times they sent their prophesies unto Ierusalem and caused them there to be set up upon the dores of the Temple And that so in the end they were gathered together and kept by the ministers of the Temple No doubtlesse For how can this be prooved to have bene done so by any place of the holy Scripture Neither may any man thus thinke that the prophets fastened their writings on the dores of idolatrous Temples such as were in the cities of Bethel and Dan when as they prophesied in the kingdome of Israel For they themselves did not so much as once come unto those temples much lesse would they seeme to give countenance unto them with so honourable testimony of their writings the which places they themselves out of the word of God did pronounce to be most wicked and detestable and that mostiustly Finally what should at those times have befallen the godly prophets when as both the priests themselves of the Temple of Salomon and all the ministers thereof besides did iudge the doctrine of the prophets and their prophesies as blasphemous and noysome and hurtfull unto the people it selfe the countrey and city of Ierusalem nay did thinke them to be utterly abolished or done away as it fell out under Vzias and Achaz the kings and also under Sedechias Isa 7. Iere. 36. would any man I pray you suppose that the such like priests and ministers of the Temple being so deadly enemies unto the prophets of their times gathered togither notwithstanding and laide up in the Treasurie the writings of the Prophets and were desirous to have them preserved and not rather to be utterly done away and burned as appeareth out of the selfe same 36. chapter of Ieremie Danaeus his iudgement of the gathering together of the writings of the prophets Therefore without preiudice or forestalling the iudgement of any man this is my opinion and thus doe I teach both that these twelve small prophets whome for the smallnesse of the bookes by them see foorth they call the small prophets and also those whome they tearme the great Prophets because of the greater workes which they wrote did in such sort deale concerning the setting abroad of the word of God the which they had received of God to declare and preach as did before them both Moses and Ioshuah and Samuel and Nathan and Gad and Semeias who them selues also were Prophets of God and before those whose propheticall writings as they call them wee have at this day I thinke I say that first of all they did often openly and in the hearing of all the people accordingly as they were mooued by the spirit of God and accordingly 〈◊〉 they were commanded by God to execute their office in Iudâ—â— or in the kingdome of Israel or elsewhere they did I say openly diligently and carefully declare and deliver that same word 〈◊〉 God the which by revelation they had received from God Aâ— so by this meanes that very excellently and easily their doctriâ—â— became knowne unto the whole people by that often repetitiâ— and making sermons many times of one matter unto the peoplâ— unto whome they were sent by God so that it was manifest aâ—â—certen unto every one what those prophets had said or shoulâ— say The prophets themselves did put the summe and effect of their prophesies in writing Now after that their prophesies and doctrine according aâ— was by them delivered was knowen unto the people the prâ—â—phets themselues did briefly comprehend in writing those the prophesies the which they were expressely by God commaâ—â—ded to set foorth to the end that being by them thus writteâ— they might publish and communicate or impart them unto 〈◊〉 godly to testifie the providence of God for mankinde unto 〈◊〉 Church or for the perpetuall comfort of the godly and for 〈◊〉 terrour or fearing of the wicked Hereof commeth that sayâ—â— of Ambrose It belongeth vnto the people to discerne the spirits the Prophets For that if they had not first openly declared thâ— doctrine neither were they wont to be called prophets 〈◊〉 their writings to be read Moses So Moses himselfe is commanded God to write those things which hee had foretold concerniâ—â— the destruction of the Amalechites should
shall be takeâ— by the enemies 2. The murther of his children Therefore in this selfe same citie and thou looking on thy wife shall play the whore with the souldiers The second And all thy sonnes and thy daughters saith the Lord shall bee slaâ—â—â— cruellie by the enemies 3. The spoyle of his land The third Thy land or thy fieldes shal be dâ—â—ded among those selfe fame enemies whom thou doest denie shall 〈◊〉 and whome thou canst not abide 4. Himselfe shall go into captiuitie and heare The fourth And thou thy selfe shalt dye a captiue and prisoner in a strange land pollâ—â—â— land As touching the publike punishment it is the same the which hath been declared before namely 2. His publike punishment common with the rest of his people Israel shall bee carried captiue into a strange land yea and that in great companies or altogether and being moreouer miserablie afflicted or punished CAP. 8. Vers 1. Thus hath the Lord God shewed vnto me and behold a basket of Summer fruite IN the chapter before going God threatned vtter destruction vnto the kingdome of Israel because of his obstinacie or stubborne continuance in sinne The selfe same thing doth he also in this and the next chapter confirme that hee might shake off from the vnbeleeuers and such as despise those threatnings all securitie and carelesnes take from the hypocrites all refuges and starting holes to shroud themselues in the which they deuise to help themselues withall and may earnestlie stirre vp and giue minde and courage to the godly of repentance if any were left among them Speedie punishment threatned vnto al the people in generall in this chapter But in this chapter is foretold or rather confirmed to the whole people in generall a calamitie or punishment the which was euen hard at hand and should presently insue as namely when as their notorious and hainous sinne were now waxen through ripe and mellow but in the chapter following vnto their Temples and Chappels the like is denounced Why these punishments are represented by visions and figures Notwithstanding in both these places or chapters this punishment is represented or shewed vnder visions and figures both that the Israelites might more diligently and earnestly attend or consider of these prophesies and also might the better be pearced and touched with them albeit their hearts and mindes were neuer so stubborne and disobedient Thus doth God witnes his good will and care towards this people yea and towards all disobedient persons also that they may vnderstand that they doe perish through their owne fault and not through any fault in God Touching this verse it contayneth a bare vision of a thing offered or layd before the eyes and sight of the Prophet And it was a basket ful of fruits the which were now growen to their ende or ripenes and therefore to be plucked off A basket ful of ripe fruites shewed vnto Amos in a visioÌ„ and forthwith to bee beaten downe as Varro speaketh libr. 1. de Re rustic cap. 68. Those sayth he speaking of fruits which are ripe the which appeareth by the changing of their colour if you take them not downe to eate they shew themselues ready to be throwne downe But to the end that the resemblance and likenes of the names of ripe or summer fruits The Latine English cannot expresse the trim resemblance of sound and letters between the hebrew wordes Kaits fruit and Kets the fine or end with such a grace as they carry in their owne tongue and of their ripenesse or ending which is in the Hebrew tongue may in some sorte be retayned and kept in the Latine this place were to be turned thus Sic ostendit mihi visionem dominâ—â— Iehouah nimirum ecce canistrum finalium id est aestiuorum fructuum that is The Lord Iehoua shewed me a vision thus to wit behold a basket of final that is to say summer fruits This word Thus or So is added and set downe that the Prophet may expresly witnes that he doth in euery respect in such sort report the matter it selfe as it was by GOD offered and shewed vnto him Therefore he doth commend the authority of the narration to insue by the trueth of the same to the end it may be heard with al diligence and attention or heedfulnes and marked noted and considered Vres 2. And he sayd Amos what seest thou And I sayd a basket of summer ⸪ Kaits fruit Then said the Lord vnto me The * Kets end is come vpon my people of Israel I will passe by them no more The declaratioÌ„ of the former vision THe declaration of the former vision And this verse hath three partes First an interrogation or God his asking a question of the Prophet Secondly the Prophets answere vnto God Thirdly the interpretation and exposition of the matter made by God himselfe God asketh and speaketh vnto the Prophet to stirre his vp more diligently to behold the thing which hee sheweth vnto him and so consequently to stirre vp the people and vs also For so weighty visions and so necessary for the Church of GOD are not lightly or sleightly with a light arme or winking eyes to bee looked vpon or handled but with stedfast and heedefull eyes and mindes The Prophet answereth playnly hiding dissembling ouerpassing or adding nothing to the matter Wherein his faithfulnes in his ministerie and office is declared like as in Paul 1. Cor. cap. 4. ver 12. for there he saith Let a man so thinke of vs as of the ministers of Christ and disposers of the secrets of God As for the rest iâ— is required of the disposers that euery man be found faithfull The declaration of this vision followeth the which sheweth first what is signified by these finall or ripe fruites Secondly to whome in especiall the signification thereof appertayneth By these fruits is signified that the ende and destruction of the kingdome and people of Israel is at hand howsoeuer God before this time haue taken them and cherished them for his people because that vnto them especially belongeth this signification of the end 1 The sâ—gnificatioÌ„ of this vision 2 It concerneth the whole people of Israel or destruction So before cap. 7. ver 7. and 8. in the vision of God standing vpon a wall and with a plumming line in his hande the same vision did concerne the Israelites in generall But by this similitude of finall or summer fruits not onely destruction is shewed vnto this people but also the neerenes and speedines of the punishment to come is noted that these fellowes should not thinke that they should long be borne withall at the hand of God A reason why they shal finally and speedily be destroyed I will passe by them no more â—n these words there is a reason yeelded why this finall and vtter destruction hangeth ouer their heads and that immediately and out of hand to ensue and fall vpon
by the sinne of Samaria and that say Thy God O Dan liueth and the maner of Beersheba liueth euen they shall fall and neuer rise vp againe A reason of their former punishment THe rendring of a reason with the repeating againe and rehearsing of the former punishment to the end that these may be the more moued and beleeue The cause of their punishment is the mere idolatrie of these men For they bestow the honor of the true God vpon idols for we are to sweare by the name and maiestie of the true God onely But these fellowes by their idols of Samaria and of Beth-el The repetition and conclusion of the punishment is Therefore they shall vtterly perish For they shall fall and neuer rise againe CAP. 9. Vers 1. I sawe the Lord standing vpon the altar and he said Smite the lintle of the doore that the postes may shake and cut them in pieces euen the heads of them all and I will slay the last of them with the sword hee that fleeth of them shall not flie away and hee that escapeth of them shall not be deliuered The last Sermon of Amos. THe last prophesie and Sermon of Amos the which confirmeth vnto the Israelites the same which God had threatned vnto them before namely that the vtter destruction of this kingdome is at hand Therefore doth this threatning also properly belong vnto the kingdome of Israel And God by so many waies and at so many seuerall times auoucheth and foretelleth vnto them one and the same thing to take away all excuse from the Rebels and hypocrites But concerning this Sermon and prophesie the same also is represented and shewed by a vision that it may the rather moue the mindes of the readers and hearers and that by the offering and laying before them of a strange and vnwonted forme and manner of the matter he might bring them in feare and make them attentiue or readie to heare And the peculiar and especiall ende of this prophesie and sermon is to shew That God will take from the Israelites all their safest and surest aydes and starting holes as they thought the which they placed especiallie and chiefely in their idols and idol places that is in the temples of their idols And therefore God sheweth in this place like as before that hee will ouerthrowe them and that they the Israelites shall come into great miserie and vtter destruction because of their wickednes Two partes of this verse Further this verse hath two partes to wit a vision and the exposition of the same made by God himselfe the expounder thereof The vision was after this maner 1. A vision God stoode vpon a certaine altar and commanded the vaulte or archroofe of the temple in which that altar was to be smitten yea and moreouer the postes whereupon both that arch-roofe and temple rested to be pulled downe and euery poste from the toppe to the foote to be cut and diuided by the middle so that euery poste might fall downe These things were represented or shewed vnto this Prophet neither in Ierusalem nor yet in the Temple of Salomon but at Beth-el where then Amos conuersed or aboad as before cap. 7. Yea and in the altar and Temple of Beth-el not that God by that his presence did countenance or allowe those places the which were mere idolatrie but that he comming into the thing present and drawing his Prophet also thereinto and vnto the consideration thereof hee might the rather and more assuredly shew vnto these superstitious persons being such also as put great trust and confidence in their idoll of Beth-el that God would at once take all these things from them and therefore that they did in vaine flee vnto this both temple and altar So 1. King 13. God biddeth the Prophet to goe euen vnto the idolatrous altar of Beth-el that he might with his finger poynt out the destruction of the same not to shew that he made any account or reckoning of that altar albeit that for the altars sake hee sent his Prophet euen vnto Beth-el Neither is it a thing any more absurd or contrarie to reason that God should be seene on this idolatrous altar then afterwards in the temple of Salomon when as it was profaned or defiled exceedingly of which apparition of God in the Temple of God then greatly polluted see Ezech. cap. 1. for in that he appeareth vpon this impure altar this is onely done to shew the more assured destruction thereof not that thereby any dignitie or reuerence might be woune vnto this Altar And this is my iudgement and opinion of the first part of this verse 2. The exposition of this vision The second part is the exposition of this same vision the which in summe and briefely commeth vnto this poynt that none shall be saued out of this calamitie or miserie although he flee away neuer so much or seeke to withdraw himselfe or doe trust in those temples and idols as most safe couertes and most sure and strong defences For to be after the postes or behinds the postes as it is in the Hebrew is to be hidden and to repose for themselues or to put great confidence and trust of saftie in those couertes Vers 2. Though they digge into hell thence shall mine hand take them though they clime vp to heauen thence will I bring them downe A confirmation of the former threatning A Confirmation of the former threatning by remouing and taking away of their safest and surest aydes and places of refuge For those men vse to seeke for either in heauen or in earth and the most safe are thought to be in the top of heauen or in the bottome and deepe of the earth whither the enemies cannot come or the which are not wont to be searched and sought into But euen there or in these places these men shall haue no couerts to hide themsclues in For the hand of God which is euery where will drawe them from thence and giue them vnto their enemies Thus much also doth Dauid confesse of God his mighty power and presence shewing that there is no man that can any where so hide himselfe but that he will easily finde him out when hee sayth Psalm 139. vers 7.8 Whither shal I goe from thy Spirite Or whither shall I flee from thy presence If I ascend into heauen thou art there if I lye downe in hell thou art there And so forth vers 9 10 11 12. Vers 3. And though they hide themselues in the toppe of Carmel I will search and take them out thence and though they be hid from my sight in the bottome of the sea thence wil I commaund the serpent and he shall bite them An amplification of the former remouing of aydes from them AN amplification of the sayde remouing and taking away of ayde spoken of in the second verse to the end that these rebellious persons might throughly resolue and perswade themselues that nothing can
2. To sinfull kingdomes yet God is more mightie then they and therefore he wil vtterly destroy them And so doth God threaten Isai 60. ver 12. The kingdome that will not serue me shall perish saith the Lord. But there is an exception added concerning the kingdome of Iudah peculiarly The exception touching the kingdome of Iudah not to the end the bridle should be let loose vnto that kingdome and people for to sinne for God hath most sharply punished the sinnes of this kingdome also but to shewe the singular and especiall fauour of God toward that kingdome aboue the rest because of the couenaÌ„t and the Messias promised vnto the same The which benefite of God other people at that time wanted and were without accordingâ—y as it is in the Psal 147. ver 20. He hath not dealt so with euerie nation neither haue they knowne his iudgements Vers 9. For loe I will commaund and I will sift the house of Israel among all nations like as corne is sifted in a sieue yet shall not the least stone fall vpon the earth The last conclusion THe last conclusion in the which the same threatnings against the Israelites are both confirmed and also more plainly layd open and declared They are confirmed in as much as they are so often and so earnestly repeated and rehearsed They are laid down more plainly because the manner is shewed after which God will destroy and ouerthrow them What the figure Metaphora is see Amos cap. 4. Ver. 12. And here vnder the Metaphor of a winower or sifter of corne is threatned vnto euery particular Israelite and not onely vnto the bodie it selfe of the people this most sharpe and grieuous punishment For God will in such sort comprise al and singular the Israelites within this vanne or sieue of affliction or punishment that not one of them although he bee neuer so small or little shall escape and shall be free voyd or dye without this tossing and shaking to and fro and vp and downe For hereunto appertaineth the similitude of a little stone the which albeit he be small and neuer so little yet shall he not then fall vnto the earth without shaking that is to say but that he shall be shaken but that he shall be tossed and shogged to and fro with others in that same vanne or sieue Iohn the Baptist like as the Prophet Amos in this place hath also vsed the similitude of a vaÌ„ne or sieue Mat. 3. ver 12. speaking of Christ his iudgement in these words Which hath his vanne in his hand and will make cleane his floore and gather his wheat into his garner but will burne vp the chaffe with vnquenchable fire But here the manner how God will doe this The manner how God will deale with the Israelites is declared For all nations are sayd shall be stirred vp against the Israelites and their kingdome least that either the power or the populousnes of that realme or kingdome might seeme to be able to place them in safetie against God Vers 10. But all the sinners of my people shall die by the sword which say The euill shall not come nor hasten for vs. An other explanation AN other explanation or making more plaine of the matter where the kind of punishmeÌ„t is more specially declared wherewithall the Israelites are to bee destroyed to wit they shall perish with slaughter and with the sword that is by a most cruell death and full of terror and feare And there is added in this place also an explication or laying open of the matter more plainly of the most impudent or shameles lewdnes of these men to the end that their so grieuous punishment may seeme to be the more iust What manner of sinners the Israeliâ—es wâ—â—e For they were not only wicked and sinners in such sort as all men generally and naturally are but notoriously vnfaithfull and scoffers at God his word as namely being such who openly scorned the threatning of God and the oracles or prophesies of his Prophets and denied that these so great calamities or punishments should either come at them at al or els that they should come so soone and speedilie to wit mocking God carelesly as if they had made a couenant with death it selfe Against such kind of scorners speaketh God by his Prophet Isai cap. 28 ver 15. which say We haue made a couenant with death and with hell are we at agreement though a scourge runne ouer and passe through it shall not come at vs for wee haue made falsehood our refuge and vnder vanitie are we hid But reade what followeth in that place touching their punishment And thus farre hath Amos threatned punishments vnto the Israelites Vers 11. In that day will I raise vp the tabernacle of Dauid that is fallen downe and close vp the breaches thereof and I will raise vp his ruines and I will build it as in the dayes of old The last part of this prophesie THere followeth the last part of this booke or prophesie wherein are contained comforts the same very great and eternall founded and in the end fulfilled in the Messias promised vnto the whole familie and house of Israel or Iacob For he is the cause and the foundation of all the promises of God towards his elect or chosen as Paul 2. Cor. cap 1. vers 20. speaketh That in him namely Christ all the promises of God are yea and are in him Amen vnto the glorie of God through vs. And these selfe same promises â—re euery where to be found in the other Prophets also because that one and the same Christ alone was the end of the Lawe and the Prophets vnto whon they all do send vs backe Iames also maketh mention of this prophesie Act. 15. ver 16.17 in these words After this I will returne and will build againe the tabernacle of Dauid Iâ—â—es tâ—e A◠〈◊〉 â—â—â—â—eâ—h 〈…〉 prâ—phesâ—◠〈…〉 aâ—pertaine vnto the calling of the Gentiles which is fallen downe and the ruines thereof will I build agâ—ine and will set it vp that the residue of men might seeke after the Lord and all the Gentiles vpon whom my name is called sayth the Lord which doth all these things And this prophesie doth he teach to appertaine vnto the kingdome of Christ spread abroad by the preaching of the Gospell and vnto the calling and conuersion of the Gentiles vnto the true GOD like as the true fulfilling of the same was both at that time and also is now at this day But Amos doth in such sort deliuer this comfort and promise that first he promiseth the restoring of the kingdome of God by the Messias and secondly sheweth the fruite and profite which shal ensue of this kingdome Two parts of this verse This verse then hath two things to be obserued and noted First a description of the restoring of the Church it selfe or kingdome of God promised here figuratiuely 1. A
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
certaine earnest sensie of euerlasting death appointed for them that they should also bee depriued and voide of all comfort and ioy and of all mirth and gladnes And in this place the Prophet hath comprized all kinde of publike and priuate comfort For the same is taken either of publike meetings feasts and ioyes or of religious assemblies as when the worship of God is celebrated or exercised But God taketh away and denieth both these kindes vnto them the first or ioy in politicke matters vnder this word mirth or gladnes the other that is ioy or comfor in religious matters vnder the other wordes by the which for the most part those holy reioycings are signified in the Scriptures as is solemne feast dayes namely such as falleth out yearely also the feasts of the new moone the Sabboths and lastly such other feast dayes as fall out in the yeare and are commanded by God Vers 12. And I will destroy her vines and her figge trees whereof she hath sayd These are my rewardes that my louers haue giuen me and I will make them as a forrest and the wilde beasts shall eate them THe fifth kinde of affliction Exceeding great wastenes of the whole land 5. The laying wast of their whole land For God shall denie vnto them not onely the increase and fruits of the fields trees and plants but shall moreouer destroy the trees themselues and shall damme and stoppe vp the fountaines and springs of all good giftes and benefites For God shall destroy and pull vp by the rootes their vines and wilde figge trees and other trees growing in their land of their owne accorde to wit for a perpetuall testimony or witnesse of his wrath against them Finally he shall lay waste and bring into a wildernesse the fieldes them selues yea and also their whole countrey so that afterwards it cannot be tilled by men but shal be eaten vp and inhabited by wilde beasts So sharpe doubtles and heauy but yet iust are the iudgements of God against our sinnes and Idolatries that we should all of vs betimes thinke vpon them feele them and auoid them or otherwise continuing in our wickednes be oppressed with those punishments and perish with the world as Paul telleth the Corinthians epist 1. cap. 11. vers 32. whome hee willeth to iudge themselues that they be not iudged Forwe saith he when we are iudged or chastened of the Lord that we should not be condemned with the world for these punishments doth the world and wicked men feele euen now at this day and that dayly Vers 13. And I will visite vpon her the dayes of Baalim wherein she burnt incense vnto them and shee decked her selfe with her earings and her iewels she followed her louers and forgat me sayth the Lord. The conclusion of the former punishment THe conclusion of the former punishment declaring the cause of the same God then will in such sort be auenged of the contēpt or despising of his name and worship and will punish those prophane and heathenish Idolatries of this people The dayes of Baalim The Israelites serued Idols aboue 200. yeres are that same whole time wherein the kingdome of Israel serued Idols And this time was very long and far aboue more then two hundreth yeares continually did this wickednes reigne in that people And as this time was long so also was the Idolatrie of these men very strange and outragious the which thing the similitudes following doe declare and shew to wit That this people did decke vp themselues with earings and iewels when as they worshipped their Baalims that is to say willingly spared for no furniture no cost no braue apparell and attiring in the doing seruice and worship vnto these Idols so bedlam madde are men forsooth that are Idolaters in the garnishing and honouring of their gods the which are nothing but the idle inuentions of their owne brains But we on the contrary part are too couetous and pinching in the doing of cost for the name and honour of the true God The which course euen at this day to our great griefe of minde we doe see to be taken of the Popish Idolators But let them not be deceiued For God doth not alwayes tarrie and wayte for the repentance of euery one so long space of time as he did for these Israelites Let them therefore forthwith and by and by repent And let vs in like manner depart from our sinnes and wickednes Finally sayth the Lord This nation hath forgotten me The which was a notorious and wōderful ingratitude or vnthankfulnes and infidelitie to worship Idols and to forget the true God by whome they aboue all other people of the world by a peculiar and especial couenant were in Abraham adopted or chosen for his people proper inheritance Therefore they were vnexcusable and most worthily punished by God with so grieuous punishments Vers 14. Therefore behold I will allure her and bring her into the wildernes and speake friendly vnto her A comfort for the smal number of the godly A Comfort wherewith God lifteth vp the remnant of this people the which haue continued in the feare of God and willeth them to hope well in the middest of most sorrowfull afflictions or troubles how desper at soeuer in the iudgment of men things may seeme to be and that there may be thought to bee no hope at all of the restoring of the church at that time But this verse contayneth foure especiall poynts to be noted 1. The orderly hanging together of this sentence noted in the word laken First the orderly hanging together of this sentence the which is shewed by the hebrew word laken the which some translate for this cause others therefore but I translate it wherefore For it is not a word rendring a reason of that which God will doe after the accomplishment of the former punishments It seemeth therefore to be a note of God meditating or deuising and bethinking and as it were determining with himselfe what he will doe after that he hath represented or layd before himselfe the miserable condition and estate of this people Secondly there is to be noted 2. Who promiseth who promiseth those things the which do follow or who speaketh to wit he that is God indeed speaking the trueth and almighty I saith he lest any man might doubt of the comming to passe of the matter albeit neuer so hard in the opinion of men Thirdly what God promiseth to wit 3. What God promiseth the restoring of his church euen in the remnant and residue of this people the which was before most grieuously afflicted albeit the same be very smal The which is afterwards particularly declared but in this place there is first generally set downe after what manner God will before hand prepare the same remnant before that he wil gather out of them the same church vnto himself First of al therfore he will so inwardly moue them by his holy spirite
sayd to heare the heauen because the heauen after a certaine manner doth pray vnto God that it may doe his duetie in making of the earth fruitfull and so the same may bring forth food and sustenance for men For all creatures after a sort doe feele that they were made for the sake of men and therefore they doe groane with them and doe labour and trauaile in the helping of them according vnto the charge layd vpon them by God the which their charge that they may fulfill they are sayd to pray vnto God and to be heard of him And touching this poynt Paul writeth Rom. 8. ver 22. after this manner For we know that euery creature groaneth with vs also and trauaileth in paine together vnto this present Vers 22. And the earth shall heare the corne and the wine and the oyle and they shall heare Izreel A Confirmation by the euent or that which should followe A confirmatiō There shall therefore bee very great store of all kinde of sustenance albeit denied vnto them before yet at that time notwithstanding as of corne muste or new wine oyle c. ver 9. before in this chapter denied them yea and also in the selfe same place there shall be this abundance of all things where there was before the great curse of God and want of all things to wit in the territories and ground of Izreel vnto the which God before cap. 1. ver 4. and 5. threatned most grieuous punishments and great barrennes of al fruites For when as God ceaseth to be angrie with vs all things also cease to be hurtfull vnto vs and begin to be fauourable Vers 23. And I will sowe her vnto me in the earth and I will haue mercie vpon her that was not pitied I will say vnto them which were not my people thou art my people and they shall say thou art my God The conclusion THe conclusion the which also is made by an allusion and resemblance vnto the name of Izreel God therfore will acknowledge the Israelites whom before cap. 1. ver 6. and 9. he called Lo-ruchamah and Lo-gammi for his people inheritance Church and will bestow vpon them his mercie through Christ Yea that land which before was called Iizreel as hated vnto God a shop of idolatrie and theater or open stage of crueltie shall be now Iizreel that is that blessed seede out of which God gathereth his Church For of Iizreel God will sowe his Church that is he will acknowledge and make that land and countrey his owne and a peculiar inheritance vnto himselfe But these things shall at that time most truely happen and come to passe when as Paul sayth Rom. 11. ver 26. all Israel and not only the tribe of Iudah or Beniamin shal be saued and conuerted or turned vnto Christ by the preaching of the Gospell Yet they haue and doe come to passe in part when some of thee Israelites at any time either by the Prophets or by the preaching of the Gospell are conuerted vnto the true God CAP. 3. Vers 1. Then sayd the Lord vnto me Goe yet and loue a woman beloued of her husband and was an harlot according to the loue of the Lord toward the children of Israel yet they looked to other gods and loued their wine bottles An other Sermon much like vnto those which went before Why the same things are so often rehearsed ANother Sermon the which briefly repeateth or rehearseth that which hath been set forth in the chapters going before it addeth or putteth to onelie one thing more to wit the time wherein the gathering together of the Church out of the remnants of the kingdome of Israel shall be And it was needfull that these things should be often spoken both by reason of the most miserable estate of this kingdome the which happened within a little while afterward and also because that by reason of the longnes of the time wherein the things which are promised vnto them shall come to passe the godly might bee discouraged and waxe faint hearted Therefore to the end that they may bee throughly confirmed or strengthened these things are set forth and rehearsed afresh So in the Prophet Isai almost from the 40. chapter vnto the 66. the same promises of God are often rehearsed So likewise in the Reuelation the same threatnings of God after a diuers manner and vnder diuers figures are iterated or repeated again to the end that men may the better more certainly beleeue that they shall come to passe Three things to be noted in this verse Now this verse hath three certaine poynts to be obserued or noted The one The person of him that speaketh and that is Iehouah For hereby there commeth assurance and authoritie vnto this promise when as he which declareth the same 1. The person speaking is that same true God which cannot lye as Paul sayth Tit. 1. The second What God willeth to be done to wit 2. What he speaketh he commaundeth that the Prophet doe yet once againe represent or shewe himselfe vnto the same people of Israel as if againe he married a wife the which being very greatlie loued of that her first husband neuerthelesse most lewdly played the harlot or rather the whore most shamefully So then I doe in this place take the word Reangh for an husband as Paul Philip. 4. ver 3. doth generally translate this word Suzugon a yoke-fellow and Ieremie the 2. it is also taken for an husband Furthermore the word Naph the which is taken for those onely that are married doth perswade the same or leadeth vnto this interpretation And this vision is like vnto that which was rehearsed before cap. 1. The third poynt sheweth the cause of this vision And that is 3. The cause of this vision for this that the people or that kingdome of Israel greatly beloued of God their husband had notwithstanding shamefullie played the harlot and was defiled both with most manifest or open idolatrie and also with most wicked filthines and wantonnes of life For these words they looke vnto other gods note their bedlam madding after idols and these they loue their bottles of wine betoken their wicked life drunkennes bodily whoredome and other such like vices So is this kingdome called a kingdome of tossepots and drunkards Isai cap. 28. ver 1. Woe to the crowne of pride sayth the Prophet the drunkards of Ephraim for his glorious beautie shal be a fading flower which is vpon the head of the valley of them that bee fat and are ouercome with wine Vers 2. So I bought her to me for fifteene pieces of siluer and for an homer of barley and an halfe homer of barley The second part of this vision THe second part of this vision wherein is described or set foorth the execution of the former commaundement The Prophet therefore obeyed and speaketh vnto the people by the commandement of God in such sort as if he had betrothed
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
sinne set downe a law to restraine the same Deut. 12. ver 13. where he speaketh thus Take heede that thou offer not thy burnt offerings in euery place that thou seest but only in the place which the Lord shall appoynt thee But there is a punishment prepared for this so vile a sinne A punishment answerable vnto their sinne and that according vnto the proportion of this spirituall fornication that is of Idolatrie with bodily fornication For God threatneth that it shall come to passe that those women whom among themselues they would haue to be most chast of all others the very same shall among themselues commit fornication or play the whores And these are their daughters and their spouses whom euery man would haue to bee chaste before his maydes yea in a maner before their married wiues And indeede the fornication of a spouse or betrothed wife with another before marriage is most filthy as is also a man his daughters vn married yet is not therefore the whoredome of the married wiues any whit the lesse or the lighter but the Prophet thus speaketh according to the iudgment of man that they should vnderstand that 〈◊〉 fornication should bee most grieuous vnto them like as their fornicatioÌ„ was vnto God most grieuous lothsome After this maner doth God repay home iust punishments vnto iniquitie and sin Vers 14. I will not visite your daughters when they are harlots nor your spouses when they are whores for they themselues are separated with harlots and sacrifice with whores therefore the people that doth not vnderstand shall fall A reason why these Idolators should in such wise be punished THis is a rendring of a reason wherewith the Prophet confirmeth it to be most meet and right that these fornicators against God should themselues also in their owne houses for a punishment see and suffer those most filthy fornications Therefore this part of this verse is to be read by way of interrogation or asking of a question as thus will I not or shall I not visit your daughters when they are harlots and your spouses when they are whores For that these separate with harlots the which they sacrifice with whores A comparison shewing that their punishment shall be proportionable or agreeable vnto their sin Further there is here set downe a comparison and proportion to expresse more cleerely this equitie of the punishment of God against them to wit That as these doe separate or put apart all the best most choyce of their goods to sacrifice vnto Idols together with their whores for with Idolators these vices for the most part are common and goe together to wit spirituall fornication and bodily whoredome the which are committed together and in the same Temples For as one sayth the women come thither that is to those Temples for to beholde and gaze they come that they may be beheld and gazed vpon and therefore that place sayth the same writer hath the hurts losse of chast shamefastnes that is in those places they are many times dishonested So theÌ„ as they giue bestow euery their best things vpon their Idols when as they commit spirituall whordome with them likewise shal those women kinde whom they account most deare as are their daughters their spouses play the whores and harlots most impudently or shamelesly among them Lastly the conclusion of this whole place is added in these wordes The conclusion of this place This people that doth not vnderstand shall fall or perish to wit because they are without the true knowledge worship and feare of God For here vnderstanding without the which the Israelites are sayd to be doth not only comprehend the true knowledge of God but also his true worship and fear or the practise of this knowledg as in 1. Ioh. cap. 2. ver 4. where he writeth He that sayth I knowe him that is God and keepeth not his commandements is a lyar and the trueth is not in him For these two are alwaies to be linked together to wit knowledge and practise Vers 15. Though thou Israel play the harlot yet let not Iudias sinne come not ye vnto Gilgal neither goe ye vp to Beth-auen noâ— sweare the Lordliueth An admonitioÌ„ for the kingdom of Iudah AN admonition the which properly appertaineth vnto the people and kingdome of Iudah at that time separated from the kingdome of Israel For the Iewes are admonished that they also sinne not after the example of the Israelites their brethren and neighbours and that they mingle not themselues with them or defile themselues in their Idolatries or any other their sinnes whatsoeuer For it appeareth sufficiently that the Israelites by the example of the Iewes and the Iewes by the following of the Israelites ranne into all wickednes Read for proofe hereof Ezech 16. from the verse 45. almost to the end of the chapter Moreouer experience it selfe doth teach that neighbour people are easilie corrupted by neighbour people For those things the which are practised or done among people dwelling neere together those which are their neighbours and doe dwell neere vnto them doe easily imitate or follow and take vp the same So the Romanes quickly receiued the South sayings of the Hetruscians Wherefore we are both publikely and priuately with all diligence to beware such so easie corruption and infection For in this case also doth the rule of Paul 1. Cor. 15. hold Euil communication corrupteth good maners 2. Parts of this verse But this verse hath two partes The first doth generally propound or set forth the prohibition or forbidding that the Iewes should nor corrupt themselues after the likenes of the Israelites 1. Generally setteth dâ—wne a prohibition fro Gâ—d vnto the Iewes and especially that they should not giue themselues ouer vnto Idolatry or Idols the which is expressed by the word Fornication or playing the harlot And this communicating or taking part with other men their wickednes god calleth sin or guiltines that is a most grieuous offence cleauing properly vnto them which doe sinne after the example of others whereby they also become guiltie before God as they in like maner are guilty whom they doe imitate or follow and therefore worthy of the iudgement of God This guiltinesse the which by the mouth of God him selfe is pronounced or declared against those which are partakers of other mens sinnes as Paul speaketh 1. Tim. 5. ver 22. where he saith to Timothie be not partaker of other mens sinnes is opposed or set against the many excuses the which those both alleadge and also faine vnto themselues that imitate or follow other mens deedes and sinnes for being reproued they make excuses for themselues The second part of this verse is an explication or making more plain of the sinne 2. Maketh the same more euident and plaine from the which the Iewes especially were to abstaine He therefore rehearseth two sortes of Idolatry common and most vsual among the Israelites I confesse but
of an honest life vnto the rest of the people Vers 3. They make the king glad with their wickednes and their Princes with their lyes The second amplification of the wicked life of the Peeres and Nobles THe second amplification of the wicked life of the Nobles and Peeres of Israel taken from the effects of the same They with their lewdnes which is heathen like and shamelesse doe corrupt and vtterly spoyle not onely themselues but also the King himself and other princes the which retained or kept some parcell of modestie godlines and honestie Two partes of this verse Two things therefore are to be noted in this place first whom they make to be worse Secondly by what meanes they doe it And for the first They corrupt not the people alone for as I haue sayd before 1. Whom they corrupt they doe put aside and turne the people also out of the right way by their example but also the other Princes 2. By what mean in whome there remained some sparkes of godlines And not only the princes but they corrupt and spill the king himselfe also 1. The people and other Princes and the King himselfe also By how much the more hurtfull is the wickednes of these Nobles vnto the whole cōmonwealth For what can there be hole sound in the rest of the body when as the king and the head it selfe of the kingdom is sick and ill at ease And therefore in a sense not much vnlike Christ sayth of his Apostles and disciples Mat 5. ver 13. Ye are the salt of the earth but if the salt haue lost his sauour wherewith shall it bee salted It is thenceforth good for nothing but to be cast out and to bee troden vnder foote of men And cap. 6. vers 22. The light of the body is the eye if then thine eye be single thy whole body shall be light But if thine eye be wicked thē al thy body shal be dark Wherfore if the light that is in thee be darkenes how great is that darkenes Doubtles the manners of the courtiers of our time are here by the Prophet most truely described so that they cannot be more truely paynted forth by the pensil of the Painter 2. With their flat teries lies and wickednes The Prophet likewise setteth downe by what meanes these selfe same doe win the Kings vnto them to wit They make them merrie and glad with their flatterings lyes and wickednes They deale therefore after this sorte as that they would seeme onely to delight the king whilest they liue so wickedly forge lies and finally deale so lewdly Thus then by little and little and as it were by drop meal they do drop powre in the vilenes of their life into the mindes of kings vnder a pretence and seasoning or sawcing of the same with pleasure the which they bring vnto Princes and doe teach them to liue and to deale after the same manner and with the same allurements A point worth the noting Pleasure sayth Plato is the bayte of euill For we doe easily drinke in those vices the which doe make vs merrie and withall doe offer and shew vs delight although they be most shamefull and present poysons Wherefore euen kings are to abstaine from all filthy pleasure and to keepe a diligent watch and ward ouer those that are their friends and familiars Let them shunne the wicked and take vnto them the godly and vertuous according vnto that patterne which Dauid setteth downe for the ordering and reforming of a Princes house and Courte Psalm 101. Vers 4. They are all adulterers and as a verie ouen heated by the baker which ceaseth from raysing vp and from Kneading the dough vntill it be leauened A lewd bad practise of some wicked courtiers A More plaine laying open of this matter For he sheweth forth that kinde of wickednes of Courtiers especiallie wherewithall lewd and baggage Courtiers doe make glad and delight the king And this is first of all whoredome it selfe and secondly the rehearsing and boasting of their most shamefull companying and vnlawfull lying with women whereby they stirre vp the king vnto lust and delight him The figure Auxêsis or increasing is when as by degrees as it were we do go from the lower vnto the higher yea vnto the highest and aboue the highest sometimes as here the Prophet from their whoredome goeth as it were ene stephigher and increaseth the same by likening it vnto the extream heat of an ouen made so hote as possibly the baker by all diligence can deuise make it So then these wicked Noble men are fornicators nay most filthy whoremasters and most earnestly giuen that way first themselues and secondly they are most shameles baudes vnto their kings For by the figure Auxêsis or incereasing of the matter as it were by degrees by a similitude taken from an ouen or furnace and a Baker is declared how burning hot this fleshy lust of these men that is of these Courtiers is for looke howe a furnace or ouen once heated by the baker and from out of the which the fire hath not been remoued or taken away through any negligence or slouth of the baker looke I say how greatly that same furnace burneth and is glowing hot so hote raging and burning is the lust of these Nobles and Courtiers vnto the which also they doe stirre vp the king himself and do in such sorte make him glad and corrupt him And what is more knowen and common at this day them these Arts in the Courts of Kings and princes to allure kings and to drawe them vnto their partes and sides Vers 5. This is the day of our king the Princes haue made him sicke with flagons of wine he stretcheth out his hande to scorners AN amplification of the former wickednes of the Nobles and Courtiers from three places namely from the time the adioints The former wickednes amplified from three places and persons And from the time for that euen at the selfe same day that the king holdeth the remembrance of the kingdome either giuen him by God or obtayned by himselfe 1. From the time or keepeth his birth day neither doe they themselues abstaine from these intemperancies vices corruptions and drinkings neither doe they suffer or grant the king himself or other Princes to abstaine Yet these a e such daies in the which thanks are rather to be giuen vnto God both by the Kings themselues and also by their Princes then after this maner to giue ouer themselues vnto wantonnes and sinne in as much as then they call to minde againe the remembrance of the benefite receiued from God and the same indeede a most singular benefite Example in the Psalm 2. and 18.21 and 22. where Dauid celebrateth or keepeth the remembrance of his enstalling in his kingdome or of his coronation Example also in Mat. 14. ver 6. where the birth day of King Herod is holden albeit not
in such manner as it ought to be So then the day of the king is taken for that day in the which the King holdeth and keepeth publikely the remembrance of some especiall benefite of God towards him And this was the first circumstance of time the which increaseth this sinne of these Courtiers Secondly the adioints also do make the former lewdnes of the Princes greater 2. From the adioynts to wit For that they haue added vnto this burning lust of the flesh or whoredome singular intemperancie and surfetting or gurmandise For they drinke not wine out of cuppes but out of flagons and bottels the which they carouse all out and that so intemperately that both themselues and also the King and other princes the which by them are vrged vnto such quaffings waxe sicke in the ende thereby So then they sinne two wayes namely by the abusing of the gifts of God to wit meates and wine and also their health the which in like manner is the gift of God the which by this meanes they doe lose hurt and impaire And this is a signe and token of notorious and most intemperate gurmandise And these vices alwayes for the most parte are linked and yoked together namely whoredom and surfetting or drunkennes For as one sayth without good cheare and wine lust is colde But now there is added also a certaine third thing that is to say That the King being accustomed vnto such a loose vnbridled and wicked life in the ende stretcheth out his hands to or with scorners that is to say is delighted with men that contemne or despise God both learneth and alloweth or liketh their maners and adioyneth himselfe vnto them And finally at the last he himselfe casteth off all feare of God all shamefastnes and modestie by whose examples the rest also become scorners of God Now a scorner is a mocker of God as Peter epist 2. cap. 3. ver 3. calleth him that is to say an open gyber and iester at the Godhead power and maiestie of God so that he which is such a manner of person can now no longer be kept within the bounds of his dutie or be touched with any shame Whereby is vnderstoode howe lamentable and miserable the estate of those common-wealthes is in the which such Princes beare rule as are giuen vnto drunkennes and wine or els doe follow whoredome For they doe not onely neglect or foreslow the publike busines or matters of the common-wealth growing brutish and senselesse through wine and women but also doe quench and put out in themselues and others all remnants of religion and sparkles of the feare of God through their example Worthily therefore is surfetting in the Proverbs forbidden both vnto Kings also vnto all those which haue the gouernment of the common-wealth Prov. 31. ver 4 5. where it is said It is not for Kings O Lemuel it is not for Kings to drinke wine nor for Princes strong drinke least he drinke and forget the decree and change the iudgement of all the children of affliction And from hence also we learn howe Kinges by little and little are corrupted by Courtiers and by certaine degrees are framed and drawne vnto great Iewdnesse and wickednesse The third place of this amplification is from the Persons 3. From the persons These whorehunting and drunken Noble-men doe not onely corrupt themselues nor the people but others besides yea euen the Princes of the kingdome nay the King himselfe also as I haue shewed before vpon whome lieth the whole charge of the common-wealth Wherefore these whilest they spill the King doe ouerthrowe the whole common-wealth as being the publike enemies of the same Thus then it appeareth how great a mischiefe in euery kingdome the corruption of the Court is Vers 6. For they haue made readie their heart like an ouen whiles they lie in waite their baker sleepeth all the night in the morning it burneth as a flame of fire The second amplification of their former wickednes THe second amplification of the former wickednes taken from the Consequent or that which followeth hereupon In the ende these Nobles do so boile and burne with all kind of hainous sinnes as an ouen or furnace is glowing hote beeing most extreamely heated by the baker and from whom the fire through negligence hath not beene remooued Nay in the end they lie in waite against their Kings and Princes And in deede these commonly are the degrees whereby at the last these courtly-nobles doe come vp and clime vnto this treacherousnes that they lie in waite euen for their King himselfe to take him away and to destroy him and to enter into conspiracies against him First of all they binde the King vnto them through their lewdnes and besot him with all kinde of vices Secondly they cause him to become a mocker that there may remaine in him no sparke of goodnes and honestie Furthermore when he will not be ruled by them in all points then doe they afterwards disdaine despise him as a blockish person and a dūme image And finally they in the ende conspire against him or they set their minde against him being now in such sort become a man infected and past all hope of recouerie in all kinde of sinne that they doe lie in waite for him the selfe same their King For looke in what common-wealthes or kingdomes such Courtiers and Nobles are The author or the printer mistaketh in the report of these histories for Menahem and not Phaceias or Pekakiah killed Sellum as in this place be described there neuer wanteth store of conspiratours seede of ciuill warres and causes of seditions the which by these parties are scattered and spread abroad The which thing fell out in the kingdome of Israel in the last times of the Kings of Israel For Sellum killed Zacharias Phaceias slewe Sellum Phacee the sonne of Romelias killed King Phaceias 2. King 15. Moreouer the wicked minde of these Nobles is described by the metaphor taken from a furnace or ouen as before ver 4. that it may plainly appeare that these doe exceedingly boile and burne within themselues in all kinde of sinnes What a Metaphor is see Amos cap. 4.12 and so long as they are and continue such it is manifest that they themselues are burned of their owne sinnes So Otho corrupted Nero as Cornelius Tacitus reporteth So the drudges and slaues of the Court spoiled and spilled the Emperour Commodus the sonne of Marcus as Herodianus writeth Vers 7. They are all whote as an ouen and haue devoured their iudges all their Kings are fallen there is none among them that calleth vnto me A Confirmation of the former description of these Princes taken from the effects The former description of the wicked Nobles confirmed by three effects the which are in this place reckoned vp three in number and the same most grieuous and such as doe witnesse a most disordered estate of the common wealth and a most miserable
licentiousnes or ouer great libertie of vices The first of these is a most exceeding great heate and violent sway of al vices the which boyleth vp Of their great earnestnes in committing all kind of sinnes and heateth in the breasts of these men as a most hote furnace And surely experience of things teacheth this to be most true that nothing can be seene more wanton then the manners of these once forlorne Nobles nothing more malapert then their lust nothing more shamelesse then their boldnes and finally nothing more hote and earnest then their desires be they neuer so vniust and vnlawfull in such sort forsooth doe they abuse the height and glorie of their authoritie and dignitie as if there ought to be no let vnto them nothing to hinder their wishings and as if all things were to be at their becke and commaund Therefore whatsoeuer enterprise they would haue effected be it neuer so shamefull filthie vngodly and vniust they thinke it lawfull to bring it to passe and therefore in all their actions their desire of bringing the same about and of putting them in practise boyleth and seetheth as it were a most hote and fierie furnace 2 Of their eating vp the Kings treasures and ouerthrowing of the state The second effect is that these same wicked Courtiers doe consume their Iudges that is both their Kings and also their Princes whome they ought to maintaine increase For partly they emptie and draw drie the treasuries of their Princes whome they haue at their owne commaund and doe robbe and spoile the same craftily getting and stealing the Kings coyne into their owne handes and partly they doe ouerturne and in the end destroy their Princes and their most florishing estate with those their wicked counsels The which thing to be most true both the historie of all ages and also this time of ours will most euidently and clearely witnesse For the Nobles and these lewd and bad Courtiers doe in the end bring their Lords and masters into such narrow straights for money and other matters through their most wicked vices counsels charges and priuie whisperings that their Kings themselues can not afterwards winde out againe from this pouertie but lie ouerwhelmed in the same and perish therein at the last with their kingdome 3 Of their driving away of all feare of God and godimes out of the harts of their kings and rulers The third effect that by the meanes of these Nobles and badde Courtiers all feare of God and godlines is in such sort shaken off from the Kings that when as they perish they call not vpon God as namely beeing vtterly vnmindefull and forgetfull of him the which is great vngodlines vnto the which notwithstanding those Princes are drawne which giue care vnto these lewd Courtiers or beare any fauour or liking towards them This because it hath appeared sufficiently in the Kings of Israel many of the which haue died naturally or bin slaine violently without the calling vpon of the true God there is no neede that it should be confirmed or prooued with any more examples But here out appeareth vnto what passe in the end that estate groweth of a kingdome or common-wealth wherein such Nobles and wicked Courtiers mockers of God can doe all things and haue the Kings at their becke and what manner of death and life that of their Kings themselues in such a state vseth for to be such namely as the death and life of Atheists or godlesse and most wicked persons accustomably is See the Psal 101. in the which Dauid maketh protestation that he will purge his Court and kingdome of such bad members And Psal 75. he complaineth of the like growing of thinges out of square through the badde practises of such kinde of persons and sheweth that he will be carefull to bring things vnto a better course and that hee was not tongue-tied at such abuses in the wicked in these wordes The earth and all the inhabitants thereof are dissolued but I will establish the pillers of it I said vnto the foolish Be not so follish and to the wicked Lift not vp the horne And there is an old saying and a true concerning those Courts where such wicked Courtiers beare all the rule and sway Let him get him out of the Court which hath a desire to be godly Vers 8. Ephraim hath mixt himselfe among the people Ephram is as a cake on the hearth not turned The conclusion describing their vngodlines and the iudgements of God bent against them for the same THe Conclusion wherein is described the vngodlines of these men and the iudgements of God against them declared Their vngodlines in this that Ephraim hath mixed himselfe with the Heathen and such people as are altogether Idolatours both in making marriages with them by the which they became more corrupt and also in other things leagues traffiques and entring into societies or fellowships all which things by the lawe of God they were forbiddē for to do So thē here in this place Ephraim is shewed to haue become vtterly Heathenish and so consequently that Israel whome God had chosen and culled out as a peculiar people vnto himselfe and had commanded by Moses to be holy and to remaine pure and seuered from the vncleannes of the infidels And so much the more sharnefull and vnexcusable the sinne of this people appeareth nowe for to be and their rebellion the greater The word Ephraim albeit by consequent it may signifie the whole people of Israel yet properly and chiefly in this place it is here taken for the Nobles For their ruine and fall doth shewe and drawe with it the miserie and destruction of the whole people the which was afterwards to ensue And this was one vngodlines of the Israelitish Nobilitie as the fountaine and originall of al their wickednes and corruption to wit their common mingling of themselues and their societie or fellowship with vncircumcised people For godlines was then vtterly exstinct or put out among them Now followeth and is described their punishment to wit these selfe same both Nobles and people 2 Their punishment for the same shall be most pleasantly deuoured and eaten vp of these Heathen vnto whome they a dioyne themselues as if they were some fine and daintie cake the which is wont to be baked onely on one side that it may be the more pleasant in eating For such iunkets spice cakes and such like other daintrels are wont to be baked but on one side and not on both sides Therefore looke howe greedily those cakes are eaten vp by the guests so sweetly is the whole cuntry of the Israelites eaten vp that is to say consumed wasted pilled deuoured of the infidell people with whome they mingle themselues That which euen at this day also appeareth to be true in those common-wealths and godly kingdomes the which draw and seeke vnto themselues forraine helpes and aydes especially of Infidels For in the ende they are vtterly consumed
and 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
vnder the colour of attending vpon him that is vnder a shew of duety and as it were guarding and defending of him So the Israelites falling away from the kingdome of Iudah from the true priesthood the true worship of God the true Temple would seeme notwithstanding most busily to worship God and also most holily when as they set vp and ordayne the worship of the Calues in Dan and Bethâ—el 1. King 12. ver 26. so to the end of the chapter But al this worship was but deceit the which was done vnto God when as in truth not he but Idols were worshipped by them it was a lie because that then God was worshipped not according to his word but according to the deuises and dreames of men Confer this place with 2. King cap. 17. vers 9. and so following All idolators vnder the shew of duety religion doe mock and deceiue God So then vnder the colour and shew of duety and religion these Israelites and all Idolators do most grieuously and shamefully lye vnto God and craftily compasse him about as if they were his guarde whome notwithstanding so much as in them lieth they doe herein deceiue mocke and robbe of his honour And doubtles this sentence refuteth or ouerthroweth all the reasons and good intents of Idolators be they in shew neuer so glorious The Israelites fall first away Moreouer these tenne tribes then fell away at that time when as Iudah did yet still lawfully holde that gouernement and kingdome graunted vnto them by God and when as the whole nation remayned and continued constantly yea and generally in the worship of God and fayth of their Elders and of the Saints as were Abraham Isaac Iacob Moses Dauid c. Wherefore the beginning of this falling away came first from the Israelites and the same prouoking and stirring vp themselues vnto this departure or euill without any example of their brethren to wit the kingdome of Iudah or of their auncestors and elders By howe much the more shamefull their wickednes appeareth for to be Thus Israel at that time fell away when as the raigne of Iudah was lawfull ouer them for by the appoyntment of the mighty God the house of Dauid had rule ouer them all and also when as the worship of God was yet pure and true fayth whole and sound in the other tribes that is in the tribe of Iudah and Beniamin Vers 2. Ephraim is fed with the winde and followeth after the East winde he increaseth daylie lies and destruction and they doe make a couenant with Asshur and oyle is carried into Egypt The second amplification of the falling away of the Israelites THe second amplification of this departure and falling away of the Israelites taken from the most lamentable issue and effect insuing thereupon among themselues first and secondly among the Iewes their neighbours and imitating or following their sins And first of all among the Israelites themselues this was a double effect of their departure from the worship of God and kingdome of Iudah 1. They multiply their lyes namely for that feeding themselues with those their vaine deuises they do multiplie and daylie more and more increase both their lies and also their miserie and destruction and secondly for that hauing now manifestly shaken off the helpe of God vtterly 2 Forsaking God they buy the help of Infidels and that most deerely they doe seeke the leagues of people that are infidels as of the Assyrians and Egyptians vnto whome they bring most large and precious giftes Ezech. 16. Thus the sinne of Idolatry in especial neuer standeth and stayeth in that first degree where it first beganâ— but dayly groweth and increaseth vntill that in the ende it lead 〈◊〉 wholly from God vtterly destroy vs. And this is the cause of the growing of it from worse to worse for that men do feed themselues with the wind that is to say do please like themselues in their forged superstitions and doe thinke the same to be a most safe defence against the threatnings of God the which are extant in his word against idolators Therefore whatsoeuer men forge and deuise in the worshipping of GOD the same doth the Prophet call The winde and the East winde that is to say a most pestilent and most hurtfull and vaine inuention From that fountaine doe dayly spring greater and greater euils and sinnes For deceits and lies doe increase daylie both toward God and also toward men For after that the feare of the true God is taken away from men there is now no conscience as Varro also affirmeth Surely so that hypocrites may beguile men only they haue no regarde at all of God whome they doe not truely know any longer after they haue once cast away his true worship and word But as they multiplie lies so doe they also their owne destruction and miserie for according vnto the greatnes of their sinnes so also doe the iudgements of God therein become the sharper and are multiplied Finally in the end they growe to this passe that these idolators doe trust in men and not any longer in God seeke the helpe of then and not of God and procure the same vnto themselues as things profitable for themselues with great summes of money and paying well for them notwithstanding And so did the Israelites 2. King 15. vers 19. Then Pul the sonne of Asshur came agaynst the land and Menahem gaue Pul a thousand talents of siluer Menahem redeemeth peace at the hand of the king of the Assyrians at a great price to wit 2. hundred thousand pouÌ„d at the least that his hand might be with him and establish the kingdome in his hand So doth Achaz king of Iudah and experience it selfe teacheth this to be true in other Princes at this day Vers 3. The Lord hath also a controuersie with Iudah and will visite Iaacob acording to his wayes according to his works will he recompence him Another most lamentable effect of the trasgression of the Israelites lighting vpon their brethren the Iewes imitating their sins ANother effect most lamentable of the same transgression of the Israelites against God falling not vpon themselues but vpon the Iewes a people neere vnto them to wit their brethren who imitated or followed this Idolatry of the Israelites and therefore complaint is made against them 2. King 17. vers 19. where it is sayd Yet Iudah kept not the commandements of the Lord their God but walked according to the fashion of Israel which they vised Reade before from the 13. verse of this selfe same 17. chapter concerning this matter also Wherein may seeme to be the second amplification of the former wickednes of the Israelites So then the Iewes also shall be punished by God And there is nothing more vsuall and more easie vnto men then to follow the vices one of another but God which is iust punisheth these also which are the imitators and followers of other mens
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
Declare ye it not at Gath neither weepe yee for the house of Aphrah roule thy selfe in the dust THe second adioynt or consequent whereby the greatnes of the same ouerthrow of the Israelites is declared The second adioynt declaring the miserie of the Iraelites to wit for that by this meanes they be vtterly mocked and laughed to scorne of their enemies and prophane or wicked neighbours And therefore the Prophet forbiddeth that it should be shewed or tolde vnto any profane people were they neuer so neere vnto them such as were the Philistines which dwelled at Geth or Gath. For from the west that parte of Palestina was neerest of all others vnto the Iewes and also vnto the Israelites The like is 2. Sam. 1. ver 20. concerning the death of Saul the which is forbidden to bee tolde among their neighbours the Philistines lest they should triumph against them in these wordes Tell it not in Gath nor publish it in the streetes of Ashkelon lest the daughters of the Philistims reioyce lest the daughters of the vncircumcised triumph It appeareth therefore that it should be a great ouerthrow whereof the enemies of the Israelites should be so glad and ioyful and reprochful against the Israelites as Psalm 137. where the Edomites so triumph against their brethren the Iewes and stirre vp the rage and cruelty of the Babylonians the more against them For or in the house of Aphrah roule thy selfe in the dust This is the figure Hypophora What the figure Hypophora is see Amos cap. ◠ver 21. or answering of an obiection the which like as the sentence before is added by the Prophet to moue affection for the comforting and stirring vp of the Israelites For when as he forbad the Israelites to mourn at Geth or Gath it seemed that he forbade them all mourning and that so hee tooke from the Israelites that which is wont to be a great easement and comfort vnto men in miseries But he addeth that he doth not forbid that they mourne not at all nay that he biddeth them doe it and that in as ample maner as they are wont to doe which are most heauy and oppressed or ouertaken with greatest sadnes and mourning And therefore graunteth that they wholly roule themselues in dust and ashes but in a place remoued and far distant from those prophane or heathen nations and men such a place as Aphrah is where also by the name and significatiō of the word which is dust they are stirred vp to that fame rouling themselues in the dust and most great mourning Now this Aphrah is a place in the borders of Beniamin and signifieth dust Iosh 18. ver 23. And this granting nay exhorting vnto so great lamentation made by the Prophet sheweth the greatnes of this miserie whe which he threatneth vnto them So Paul 1. Thes 4. ver 13. when he sayth I would not brethren haue you ignorant concerning them which are asleepe that ye sorowe not euen as others which haue no hope forbiddeth not that they should mourne for the dead at all but that they should not mourne after the maner of infidels So then moderate mourning in miseries is granted vnto Christians Ecclesiast 3. Act. 8. Vers 11. Thou that dwellest at * In the fine place Shaphir goe together naked with shame she that dwelleth at * In the places full of cattel Zaanan shall not come foorth in the mourning of * Places adioyning Beth-ezel The enemie shall receiue of you * His standing for his standing A Staying in the further opening of this matter the which by an Hypotyposis that is a liuely setting out of things done afterward Hypotyposis what this figure is see Amos cap. 8. ver 12. painteth foorth and sheweth the greatnesse of the punishment that was to insue vpon the Israelites to the ende that they themselues may feele and conceiue the same and repent at the last if it may be being moued with the grieuousnes of their owne case For there is no other end of this narration or telling of things to come which followeth then that the people of God through the feare of their so great destruction should turne themselues vnto God and that whē these things should afterwards come to passe they might bee vnderstood for their cause to come to passe in the iust iudgement of God because that they were foretold that they should fall out vpon the impenitent or such as would not repent This speech therefore is not a poeticall Hyperbole or excessiue and beyond the truth but a sorowfull description of a most grieuous ruine which troubleth the Prophet himselfe but yet commanded by God to bee tolde in this sort that the weight of the punishment may be shewed to bee the greater and consequently to be to be auoyded Moreouer this whole oration following is full of Prosopopoeiaes What the figure Prosopopoeia is see Oseas cap. 6. ver 1. or feining of persons by the Prophet directed vnto the places themselues townes and cities and full of descriptions of places predictions or foretellings of things to come and counsailes that these men shall take to helpe themselues withall that these rebels might bee the better touched and brought as it were into the view of the matter present before their eyes and finally that their passing miserie might in a maner be layd plainly before them for to see and behold Two things to be noted in this verse But this verse hath two poynts to be noted The matter it selfe or the Hypotyposis or liuely setting out of it painted forth by the figure Prosopopoeia or feining of person and the Antithesis or contrarieties to be noted in the words of the Prophet full of great force efficacie 1 The matter it selfe to wit the fearefull fleeing of the whole nation As for the matter it is the most fearfull fleeing and running away of that whole nation sometime most braue and beautifull and well tilled by the Israelites For I suppose the things which the Prophet here speaketh to belong vnto the Israelites and not vnto the Iewes For their destruction and not the Iewes is here now properly described yea and whereas there is in this place mention made of Ierusalem and of the citie Lachis this is not rehearsed for it selfe but onely to amplifie the ruine of the ouerthrow threatned vnto the Israelites Therefore the places which are here called both Saphirical that is to say beautiful pleasant fine and Zaanana that is pasture grounds and full of cattell I doe thinke the same to be to be referred vnto the kingdom of Israel not vnto the kingdom of Iudah because that that the same kingdom of Israel was also most rich fruitfull and hauing store of all things as was also the kingdom of Iudah For it also was a part of the land promised by God vnto the children of Israel and so consequently blessed albeit that at the same time the Israelites had cast away
And vnder the name of Niniueh 3. The certainty of his prophesie What the figure Metonymia is see Oseas cap. 4. ver 1. What the figure Synecdoche is see Amot cap. 5 ver 21. according to the rule of the figure Metonymia I doe not onely vnderstand the citizens themselues but also I doe comprehend the whole kingdome and countrey of Assyria how farre soeuer at that time it did stretch by the figure Synecdoche of the which kingdome the citie Niniueh was the head and chiefe seate For the threatnings and iudgements which are here denounced or declared doe containe also the destruction of the whole Empire of the Assyrians as well as of this Citie Vers 2. God is iealous and the Lord reuengeth the Lorde reuengeth euen the Lord of anger the Lord will take vengeance on his aduersaryes and hee reserueth wrath for his enemies Hee extolleth the iustice and the power of God THe Prophet being to threaten vnto a most great and mighty Monarchie or Empire at that time destructiō the which should be performed by God doth first preach of both the iustice and also the power of God the which he doth highly and with great maiestie extoll and set vp aboue all humane power And first of all of his Iustice for that when as God is most holy he cannot but most greatly and iustly be moued with the sinnes of men conspiring agaynst him and the lawes which he hath giuen vnto mankinde whom so conspiring he calleth here his aduersaries and enemies he cannot but be angry with such wicked persons and in the ende most seuerely or sharpely punish them but he reserueth or keepeth the effects of that his anger towards them vnto a fit time and season albeit he seemed altogether to haue forgotten their haynous offences Wherefore this thrise repeated mention of reuenge and vengeance and the hotenes and force of his anger wherewith Nahum sayth that God was takē is not an vnaduised or mad hastines but an exceeding great hatred of God against the vngodlines of al men albeit that he beare long with it notwithstanding to wit that men should repent Roman 2. or bee made vnexcuseable Vers 5. The mountaines tremble for him and the hilles melt and the earth is burnt at his sight yea the world all that dwell therein An amplification of the former effects AN amplification of this effect For God doth not onely mowe downe the flowres and the blossomes and the ornaments of the mountaines but also moueth and shaketh the mountaines themselues that they both tremble and totter in their places and are caried into other places and finally are melted and doe perish vtterly howsoeuer they may seeme with most strong rootes to be grounded in the earth and to be altogether vnmoueable But why should not God doe these things who in the name of Christ hath giuen vnto his elect and faythfull men the power to bring this thing to passe For Mat. 17. ver 20. Christ sayth vnto his disciples Verily I say vnto you If yee haue fayth as much as is a graine of mustard seede yee shall say vnto this mountaine Remoue hence to yonder place and it shall remoue and nothing shall bee vnpossible vnto you And of this great power of God we haue also Psalm 29. vers 5.6 The voyce of the Lord breaketh the Cedars yea the Lord breaketh the Cedars of Lebanon Hee maketh them also to leape like a calfe Lebanon also and Shirion like a young Vnicorne Further there is an example of this thing recited Exod. 19. vers 18. of the trembling smoking and shaking of mount Sinai at the giuing of the lawe the which is also repeated afterward agayne Psal 68. vers 8. and Psal 114. vers 4. There are also many such like things reported by Plin. lib. 2. Nat. Hist. and by other Hystoriographers and writers of naturall matters Moreouer the other parts of the earth nay the whole world inhabited is brought forth also for a witnes of this surpassing power of God For when as God pleaseth the earth it selfe burneth nay flameth the which both fell out in the destruction of Sodome and also at other times and hath in like manner been often seene in the mountaine Aetna and Vesuuius and Plin. lib. 2. Nat. Hist. cap. 106. reciteth other examples of this thing Thus God hath power ouer all elements yea heauen it selfe as Peter teacheth 2. epist cap. 3. ver 10. where he sayth But the day of the Lord will come as a theefe in the night in the which the heauens shall passe away with a noyse and the elements shall melt with heate and the earth with the workes that are therein shall bee burnt vp Because he is the creator of the whole world and all the partes and elements therof Of which things there are examples in Christ commaundnig both the windes and the waters Mat. 8. ver 27. Where after his miraculous calming of the rage of the sea of the windes the men marueiled saying what man is this that both the windes and sea obey him Ver. 6. Who can stand before his wrath or Who can abide in the fiercenes of his wrath his wrath is powred out like fire and the rockes are broken by him The conclusion THe conclusion Therfore nothing can stand against the so mighty power of God being angry with the Assyrians Nothing can abide before him in his wrath Finally nothing can euer lift it selfe vp when as he presseth downe Wherfore those forces of the Assyrians fearfull vnto the world and at the which it is astonied shall not let but that they and their Empire shall be ouerthrowen by God and fall So Dauid speaketh of God his power to bring his enemies to nothing Psal 68. ver 2. As the smoke vanisheth so shalt thou driue them away and as wax melteth before the fire so shall the wicked perish at the presence of God And Psal 130. ver 3. he crieth out If thou O Lord straitly markest iniquities O Lord who shall stand 1 The conclusion confirmed by a Similitude Moreouer this conclusion is confirmed by a similitude For the anger of God is most like vnto fire and a flame the which beeing kindled forthwith is scattered abroad on euery side breaketh forth and raungeth so that many times but one little sparke of it consumeth and burneth an whole wood as Iames speaketh cap. 3. ver 5. Behold how great a thing a little fire kindleth Lastly God is called a consuming fire Deut. 4. ver 24. 2 By the effects Againe this selfe-same is prooued by the effects For the rocks themselues which are the hardest kinds of thinges do leape and melt and cleaue a sunder when God is angry and so commaundeth Example in the death of Christ Mat. 27. ver 51. And at other times also and ages in the which the selfe-same thing hath come to passe that is to say the rocks haue bin clouen by God and by his lightning Ver. 7. The Lord
Then secondlie he threatneth that all their Gods also shall be destroeyd the which is a most greeuous punishment in the iudgement of Idolators The third thing is He foretelleth that it shall come to passe that before these things fall out vnto them they shall become vile among other Nations 3. They shal wax vile amâ—ng other nations where they sâ—metime were famous among whom both the Niniuites and also the Assyrians were famous and renowned before So doth GOD by his Prophet Esaie cap 10 ver 12 c. threaten to bring downe the pride of the king of Assyria and to turne their glorie into shame saying But when the Lord hath accomplished all his worke vpon mount Sion and Ierusalem I will visit the fruite of the proud heart of the King of Asshur and his glorious and proud lookes c. Therefore shall the Lord God of hostes send among his fat men leannes and vnder his glorie he shall kindle a burning like the burning of fire The like is in Ieremie cap. 49 ver 34 c. Concerning the Medes and Persians vnto whom the Lord threatneth like shame and coÌ„fusion But as touching the Assyrians the dignitie honor of that kingdome especially began to waxe vile after that ouerthrowe which Senacharib king of the Assyrians receiued in Iudea when as he besieged Ierusalem whereof God prophesieth by Esaie cap. 14. ver 25. in these words I will breake to peeces Asshur in my land and vpon my mountaines will I tread him vnder foote so that his yoake shall departe from them and his burden shall be taken from of their shoulder And cap. 37. ver 37 is expressed his departure with shame from Ierusalem after that the Angel of the Lord had slaine so many thousands in his Campe in one night So Saneherib King of Asshur departed and went away and dwelt at Niniueh For the strength of the Assyrians began to be deminished their power to be despised yea their Royall authoritie to be contemned and ciuell warres arose among the Kings sonnes the which afterwardes were the vtter ouerthrow of that nation laied them open as a praye vnto the Kings of Babilon Xenophon as Xenophon also teacheth in his bookes of the education or bringing vp of Cyrus Vers 15. Behold vpon the mountaines the feete of him that declareth and publisheth peace O Iudah keepe thy solemne feastes performe thy vowes For the wicked shall no more passe through thee He is vtterly cut off What the figure Epiphonema is see Ionas cap. 2. ver 9. THe figure Epiphonema or acclamation whereby both the former deliuerance is confirmed vnto the Israelites and Iudah also that is the brethren of the Israelites are for this cause exhorted to reioyce For as yet the kindgdom of Iudah was safe and vntouched But they are stirred vp to reioyce at this so happie a condition which should be of Israell as of their brother and at the fall of the Assyrians as their common enimies as a thing most assured certaine For no man is in vaine or to no purpose exhorted by God to giue thanks sing praises and to reioyce but for that the same thing shall altogether come to passe What the sigure Apostrophe is see Amos cap. 8. ver 4. for the which these things are commaÌ„ded of God to be done This therefore is a mostapt fit Apostrophe or turning of speech vnto the Iewes that they also may reioyce at the destruction of their common aduersaries For the Assyrians were enimies vnto the Iewes also that is vnto the kingdom of Iudah as appeareth in the historie of Ezechiah the king 2. Kings Yet out of this place cannot be gathered that Nahum prophesied vnder Ezechias king of Iudah at that time after that Ierusalem was deliuered from besieging that is after that it was deliuered out of the hands of Senacherib king of the Assyrians For here he foretelleth things to come the which notwithstanding after the manner of other prophets he setteth foorth as if they were all readie fulfilled for the greater certantie of the thing to come This place is like vnto that of Esaie cap. 52. ver 7. How beautifull vpon the mountaines are the feete of him Three kinds of ioyes that declareth and publisheth peace that declareth good tidings and publisheth saluation saying vnto Sion thy God reigneth 1. Tidings of peace But here in this place of our prophet Nahum are reckoned vp three sorts of ioyes First an happie and ioyfull tidings and neere at hand concerning peace that was to insue vnto the land of Iudah because the enimies of that kingdom to wit the Assyrians are destroyed For the feete of the men and messengers signifiyng and bringing the same 2. The keeping of their solemne feastes did euen now appeare in the mountaines neer vnto them so that the Iewes should by and by heare the same The Second the most free holding and keeping of their feastes the which was an holie and solemne and most great and lawfull ioye of the Iewes The third the paying of their vowes that is the acknowledging and confessing of extraordinarie benefites of God the which was done by the performing of vowes 3. The paying of vowes and by the offring of Sacrifices of thanks giuing The reason of this ioye is because that there is now ordeined sure and certaine peace for the Iewes by God for as I haue said he hath cleane taken away their enimies the Assyrians so that they shal now no more come into the landes of the Iewes CAP. 2. Vers 1. The destroyer is come before the face keepe the munition looke to the way make thy loynes strong increase thy strength mightily An other Sermon contayning the vtter destruction of the Assyrians AN other Sermon of Nachum ayming vnto the same marke whereat the former also did namely to threaten vtter destruction vnto the Citie of Niniueh and vnto the Assyrians But in this the execution of the same iudgement of God is so liuely described and by particulars layd before the eyes and view of men by the figure Hypotyposis What the figure Hypotyposis is see Amos cap. 8. ver 12. that the thing it selfe may seeme now not to be tolde but to be done And this God doth to this ende first that this threatning of punishment may bee beleeued to bee true when as all the circumstances thereof how farre off soeuer it may seeme to be are notwithstanding here set downe the which in a false matter cannot be done Secondly that when as this fall of Niniue shall come to passe men as well the vngodly as the godly may vnderstand by the things which are here reported that the same is the fulfilling of the iudgement of God the which Nachum had foretolde long before and that this came not to passe at all aduentures or by chance and fortune Lastly that by this description both the Godly and also the Assyrians may vnderstand that the ouerthrowing of this so
enemies Reade Dan. 5. ver 30. what fell out vnto Balthafar King of the Babylonians Two parts of this verse whose like negligence sluggishnes and carelesnes is there described 1. The negligence of the gouernours Further this verse hath two parts The first containeth the negligence of the Rulers Presidents and great men of the kingdome of Assyria 2. The feare and flying of the people The second sheweth the feare and fleeing away of the whole people into the mountaines The ouermuch sluggish and shamefull negligence of the gouernours of the kingdome appeareth in this That they are sayd that they shall at that time sleepe be in their beds at what time they ought especially to be waking to wit at the comming of the Chaldees nay at their breaking into the kingdome and besieging of Nimuch the head citie thereof For vnto such great Peeres and Nobles the defence and garding of euerie kingdome doth especiallie appertaine who are of greater authoritie and power in the same and vnto whome chiefly belongeth the hope of the kingdome Who if they bee slouthfull and negligent in defending of the same much more sluggish will the other subiects bee in defending thereof vnto whose benefite and duetie this matter doth lesse appertaine But here commeth that to passe the which God hath foresayd should come to passe when as he wil haue any kingdome to runne presently into ruine and decay namely that the Protectors or Defenders and Princes thereof shall be as it were women that is most fearefull and cowards and giuen vnto pleasures or careles and sluggish at such time as they ought most especially to be occupied in warres to be in armes in the Camp Isai 2. As for the people and other subiects when these princes are sleeping euen in the danger of the life of their King they doubtles will runne away for feare And to the end that he may shewe the carelesnes of these Princes to bee the more filthie that is the more shamefull and their negligence the more vnhonorable he doth as it were poynt out with the finger and declare the place vnto the which this people shall flye namely They shall flye vnto the mountaines The people shall flye into the mountaines the which are both neere vnto the citie it selfe and also vnto the borders of the kingdome These mountaines which he noteth are the Caspian mountaines into the which the Assyrians being ouercome did flye and lye hid as before ver 11. Againe They shall flye in great aboundance This people shall be scattered or abound the which shal flee and the which is thy people that is the which is to be defended by you by thee being King and by whom thou diddest hope that thou thy selfe shouldest haue been defended They shal not be then a small companie but many who if they were gathered together would make a good armie and would hold some part of the Empire or at least wise saue themselues and the King Whereby the negligence of these princes appeareth to be the greater who saued not so manie subiects that remained and were left or did not muster them and gather them together to fight Darius as Darius the last king of the Persians did who thrise gathered together the remnants of his armie and fought against Alexander the great No man gathereth them together Thirdly there is added There is no man which gathereth together these remnants albeit that many and a great number of them be left aliue a very great manie haue escaped the slaughter So then all things at that time shal be as it were desperate and as it were betrayed by their princes so that thereby may appeare that the hope is vaine which is put in them Let vs then follow the counsel of the Psalmist who Psal 146 ver 3.4.5 teacheth vs saying Put not your trust in princes nor in the sonne of man for there is no helpe in him His breath departeth and he returneth to his earth then his thoughts perish Blessed is he that hath the God of Iaacob for his helpe whose hope is in the Lord his God Vers 19. There is no healing of thy wound thy plague is grieuous all that heare the bruite of thee shall clap their hands ouer thee for vpon whom hath not thy malice passed continually THe figure Epiphonema Epiphonema what this figure is see Ionas ca 2. ver 9. or acclamation whereby the Prophet doth both confirme all the former threatnings against the Assyrians and proueth the Assyrians to be miserable and describeth the miserable coÌ„dition of the Assyrians and finally repeateth the cause of their so great miseries Three parts of this verse And therefore this verse hath three parts besides the phrase or kind of speaking it selfe the which is most vehement and full of force and efficacie to terrifie or fray the Assyrians and to comfort the faithfull as touching the punishment of the wicked which was to insue 1. That these threatnings of God shall assâ—redly come to passe And first of all he teacheth that these threatnings of God shall be ratified or certaine whereas it is sayd There is no healing or gathering together of thy wound and breach that is to say there is none which can binde vp those thy wounds and turne the wrath of God away from thee there is no comforter vnto thee in thy miseries as before vers 7. Finally there is no remedie left for thee or set forth wherewithall thou maist pacifie and comfort thy selfe and ease thy miserie distressed estate And euen in this very poynt their case seemeth now to be most miserable 2. Their case shal be most miserable and hâ—rd to beare Yet is the same moreouer hereby described to be most pitifull because this plague the which cannot now bee asswaged or healed is sayd furthermore to be full of paine or grieuous It shall therefore be very hard to be borne and continually shooting and pricking as are such wounds and sores as are to be lanced or cut the which are full of matter and corruption and doe euery foote stirre vp paine and griefes Lastly 3. none shall take pitie and compassion on the Assyrians thus afflicted None shall pitie them but rather laugh at their troubles but rather whosoeuer shall heare of the same and report of them thus wasted captiues slaine and murthered shall clap their hands and mocke them and shal say that these things haue fallen out vnto them worthilie For this clapping of hands is also a signe of ioy and gladnes the which all men shall conceiue which shall heare of her ouerthrow Doubtles this is the highest degree of miscrie namely in the midst of afflictions to haue none that will bee grieued and sorie with thee to comfort thee to take part of thy burthen vpon himselfe but to behold all men triumphing ouer thee heaping afflictions vnto thee that art afflicted and reioycing moreouer of thy miserie So do the godlie
complaine Psal 88. ver 18. Thou hast put away from me my louers and friends and mine acquaintance hid themselues So was Christ afflicted or punished for vs and our sinnes that he could finde none to comfort him no not then when he did hang vpon the crosse but had al men his enemies and mocking and reuiling him Matth. 27. ver 39.40.41.42.43.44 where wee finde that those that passed by that the Priests the Scribes the Elders the Pharises the theeues that suffered with him did mocke scorne and reuile him Woe therefore be vnto our sinnes for our affliction is made most light and easie when as we haue those that will sorowe and mourne with vs. And this is the part and dutie of a Christian in the sorowe and heauines of others accordingly as Paul willeth Rom. 12. ver 15. saying Reioyce with them that reioyce and weepe with them that weepe This comfort did I my selfe finde at Orthesium the fiue and twentith day of the moneth of December in the yeare of the last time 1583. at the which very day and time I being a stranger Comfort that this author a stranger found in a strange countrie and in a forreine countrie lost my most well beloued little daughter named Anne Her being but onely foure yeares olde God called out of this earth into heauen vnto whom euen then beleeuing in Christ and religiously according vnto the capacitie of those yeares calling vpon God he will giue a crowne of immortalitie as vnto all those also which are adopted or chosen through Christ as Paul speaketh 2. Tim. 4. ver 8. For henceforth saith Paul is laid vp for me the crown of righteousnes which the Lord the righteous iudge shall giue me at that day and not to me only but vnto all them also that loue his appearing But in that my heauines there came vnto me so many godlie men of Orthesium to comfort me that they did meruailously asswage and lessen the same vnto me Now this Orthesium of Bearne called sometime Bearne Orthesium as it is in the Chronicle of Antoninus is a famous towne or citie where at the first there was a Schoole erected or founded by Ioane the Queene of Nauarre of blessed memorie A Schoole scūded there by the Queene of Nauarre and afterward by her sonne Henrie the second made an Vniuersitie The cause of this so heauie iudgement of God against the Assyrians Afterward the same Schoole the selfe same yeare in which I wrote these things was aduanced vnto the dignitie of an Vniuersitie by Henrie the second the most courteous and godly and indeed Christian King of Nauarre the sonne of the sayd Ioane Furthermore the cause of so great a iudgement of God against the Assyrians is repeated namely their crueltie couetousnesse and fiercenes against all men and people and countries of the world Therefore there was no corner of the earth into the which the cruelnes of these lyons and theeues had not ranged Wherefore all men doe worthilie reioyce at the ruine and fall of the Assyrians For in the end these cruel princes kings and peoples must perish and be destroyed as it is Psal 9. ver 17. The wicked shall turne into hell and all nations that forget God The which both the Empire of the Turke and also the faction or crue of Antichrist shall feele and find in the end to be most true Amen FINIS The Commentary of Lambertus Danaeus vpon the Prophet Joel CAP. 1. Vers 1. The word of the Lord that came to Ioel the sonne of Pethuel Diuers opiniōs of the time wherein Ioel prophesied THe opinion of men is diuers at what time Ioel prophesied Some thinke that he liued vnder Ozias or Azarias King of the Iewes and vnder Ieroboam the second of that name King of the Israelites The Iewes hold that he prophesied vnder Manasses I for my part without the preiudice of others will set downe my opinion also as it were my shot towards this reckoning For after that I haue accounted all things and diligently considered the calamities or punishments the which are threatned by this Prophet I doe thinke that he liued vnder Ammon King of the Iewes but prophesied vnder Iosias a little before that same most sore and grieuous famin the which was foretold also by Ieremiah cap. 14. fell out in Iudea vnto whom he prophesieth and there raged and was very great and extreme A generall rule to be obserued for the finding out of the time of the prophesying of some Prophets For this I set downe for a generall rule that those Prophets which make no mention at al of the kingdome of Israel as is this our Prophet liued and prophesied after that kingdom was vtterly destroyed and ouerthrowne Wherefore in my iudgement this prophesie cannot be referred vnto those first or former times the which went before the destruction of the kingdome of Israel So then Ioel liued or at least wise prophesied after Ionas Amos Isias Oseas in the time of Ieremie and vnder King Iosias The contents of this Prophesie This prophesie containeth the foretelling and rehearsing of two punishments the which self same are to be found also in Ieremie namely of a great famin in this chapter the feareful comming of the Babyloniās in the chapters following in respect of both which plagues the Prophet exhorteth and stirreth vp the Iewes vnto a publike and solemne repentance the which also be describeth and it is very likely that it was vsed and holden among the people vnder the godly king Iosias Wherefore this booke as the writings of the other Prophets containeth both the threatnings of God because of the sinnes of the people and also his free promises in Christ towards his elect A peculiar and especiall poynt to be noted in this Prophet And this is in our prophet a peculiar and especiall poynt that looke what thinges and discomodities or aduersities and falling out of matters prophane or heathen and wicked men do refer vnto either fortune or vnto the course of nature or vnto the mouing of the planets or vnto the extraordinary meanes of the seasons of the yeare and vnto the disposition of the heauens of the starres we are taught to refer the same vnto the most orderly and iust prouidence of God and out of them to marke both his anger and also his good will towards vs. But this verse hath two thinges to be noted 2 Parts of this verse The one a confirmation of his whole prophesie and discourse to insue taken from God the author of the same For this is the word not of man but of God himself 1 A confirmation of this prophesie although it were deliuered vttered by man The other thing is the name stock of this Prophet whose seruice ministery God vseth the which his stock was thē famous knowne but now is somewhat obscure or darke vnto vs because of the antiquity and oldnes of thinges
in other ages was not opened tiles conuerted vnto Christ and that here also is taken away difference of vncircumcision and of circumcision because without all doubt he speaketh of the Kingdome of Christ where there is now no such difference For as Paul witnesseth Galat. 6. ver 15. In Christ Iesus neither circumcision auaileth any thing nor vncircumcision but a new creature Vers 30. And I will shew wonders in the heauens and in the earth blood and fire and pillars of smoke A continuing of the comfort of the godly by setting downe an historie of such things as should fall out euen vnto the end of the world It was very requisite that the Church should be instructed in the state of the world to come A Continuing of the comfort by the order and historie of things to come the which is in this place briefely made vntill the last day of the Lord commeth And there is shewed what the Church of God and euery one of the godly ought to doe in the meane season vpon what foundation to rest and where to seeke their deliuerance and saluation to the end that this historie should not rather trouble them then comfort them Wherefore this verse with that which followeth containeth but most briefely what shall bee the state of this world after those giftes giuen vnto men by God For in as much as the Church must needes haue her being in this world she was also to be put in minde of the state of this world which was to come that she should not therefore be dismayed when as there should be and were to come so many and great alterations and changes of thinges so fearefull miseries ouethrowings of kingdomes ciuill warres of nations within themselues And this place is plainely expounded by Christ Mat. 24. ver 6. when as he sheweth his disciples also what should bee the state and condition of the world before the end thereof saying Ye shall heare of warres and rumors of warres see that ye be not troubled for all these things must come to passe but the end is not yet For nation shall rise against nation and realme against realme and there shall be pectilence and famin and earthquakes in diuers places And ver 29. And immediatlie after the tribulations of those dayes shall the Sunne be darkened and the Moone shall not giue her light and the Starres shall fall from Heauen and the powers of heauen shall be shaken So Zach. 14. ver 13. But in that day a great tumult of the Lord shal be among them and euery one shall take the hand of his neighbour and his hand shall rise vp against the hand of his neighbour See further concerning these matters Reuelat. cap. 6. cap. 7. c. Briefelie in this place of Ioel there is Mâ—taphoricallie described an historie of things to come after Chrâ—â—â— his being shewed vnto the world the which is horrible and fearefull I confesse yet most iust because of the Gospell of Christ despised and refused by the world and also because of the persecuting of the same with sundrie persecutions by the Kings of this world Further this whole description is Metaphorical What the figure Metaphora is see Amos cap. 4. ver 12. by the recitall of those things the which are wont to make men most afrayd that the iudgements of God may be vnderstood to bee the greater agaynst the world for as much as the world persecuteth or despiseth Christ Therefore there shall be feare in euery place whither so euer men doe turne their eyes either in heauen or in earth For so doth the world deserue when as it casteth aside the trueth of God Then also the outward sight and as it were the face of things the which shall then be done and seene shall appeare most fearfull dreadfull and afraying all men For it shall be such as if men euery where in all places did behold and see bloud fire and darknes set and cast before their eyes And by this kind of speaking no man doubteth soule discomfitures cruell plagues and wonders that is signes and tokens altogether fearefull and testifying or witnessing the wrath and anger of God to be signified and vnderstood Vers 31. The Sunne shall be turned into darknes and the Moone into bloud before the great and terrible day of the Lord come The miserie of those daies amplified in regard AN amplification of the said miserie taken both from the persons themselues the which shall then be afflicted or troubled punished and also from the length of time The persons which shall be afflicted are in this place no doubt signified that they shall be of great place and authoritie 1. Of the persons afflicted For the Prophet noteth them vnder the name of the Sunne the Moone as Gen. 37. ver 9. by the Sunne and the Moone and the eleuen Starres in the dreame of Ioseph were vnderstood his father and mother and eleuen brethren Therfore like as the Sunne and the Moone are in comparison of the other Starres in heauen so are these great personages in respect of other men on the land and earth who notwithstanding shall themselues also be most hardly afflicted Thus perished and ran to ruine the Romane Empire for despising the name of God and persecuting the Gospell of Christ Thus also at this day doe most flourishing kingdomes and Kings and Common wealths perish for the same cause 2. Of the length and continuaÌ„ce of time The length of time also is added These things shall endure and continue in the world both before and also vntill that same greâ—â— and fearfull day of the Lord shall come that is that same last day of the world where Christ shall appeare in iudgement as Christ telleth his Disciples Matth. 24. ver 34. saying Verely I say vnto you thiâ— generation shall not passe till all these things be done For the Church of God hath oftentimes Halcyon dayes in this world that is rest and quiet for a season but neuer true and continuall peace no not for anie long time neither which thing is signified Apoc. 8. ver 1. when Iohn sayth that at the opening of the seuenth seale there was silence in heauen about halfe an houre And cap. 12. ver 1. by the vision of the woman clothed with the Sunne and the Moone vnder her feet c. And Micheas cap. 4. ver 4. hauing before spoken of the kingdome of Christ and felicitie of his Church sheweth that the same shall not bee without her rest and peace sometime when he sayth that they shall sit euery man vnder his vine and vnder his figge tree and none shall make them afrayd Vers 32. But whosoeuer shall call vpon the name of the Lord shall be saued for in mount Zion and in Ierusalem shall be deliuerance 〈◊〉 the Lord hath sayd and in the remnant whom the Lord shall call An adomonitioÌ„ for the godlie AN admonition For the Prophet admonisheth or warneth what is to bee
time And the word yet sundrie times repeated pertaineth also hereunto Vers 18. Then lift I vp mine eyes and sawe and behold foure hornes Tremelius referreth these foure verses vnto the second chapter THe foure verses following do belong vnto the former sentence therefore they ought to be ioyned with it in this same chapter and not to be seuered from it as some doe For they containe the answering of an obiection whereby also the confirmation of the former promises namely of the destroying of the enemies of the Church ver 15. and of the restoring of all the Church certainly ver 17. is gathered And they be the answering of an obiection because that both the multitude and also the strength of the enemies of the Church might seeme to be such and so great that the former promises might be supposed to be but vaine Yet God confirmeth that it shall come to passe because that how great soeuer 〈◊〉 these lets and hinderances may be iudged of men for to be the Lord notwithstanding shall take them away So then in the foure verses following one only vision that is to say The vision following hath two parts containing belonging vnto one and the same ende is described the which notwithstanding hath two parts The first part thereof noteth out the enemies that should 〈◊〉 vnto the Church And the latter part their destruction 1. The enemies of the Church Both these poynts in a vision to the ende that such as were the faithfull might giue the more diligent heede vnto them both for these visible formes and shewes are wont more to draw vs vnto them 2. Their destruction and 〈◊〉 take vs more heedfull and also that they might the longer 〈◊〉 and muse vpon them both when as they did see them both 〈◊〉 â—â—uerally propounded or set before them As for this verse the same containeth a figuratiue vision of the enemies of the Church namely there appeare foure hornes vnto the Prophet They are shewed vnto him by God The afflictions of the Church come to passe by the will and prouidence of God that all men may vnderstand that in this that his Church both before and now also is afflicted or troubled the same commeth to passe by the will and prouidence of God There are foure shewed not that thereby should be declared that there are but foure kingdomes only that are enemies vnto the godlie but rather that thereby might be noted the foure parts of the world to wit East West North South out of euery of the which parts there haue alwayes sprung vp sundrie enemies vnto the Church and shall at all times spring vp like as Psal 107. ver 2 3 the people of God deliuered from their enemies among whom they were scattered in all those quarters are by Dauid exhorted to praise God for their deliuerance Let them sayth he which haue been redeemed of the Lord shew how he hath deliuered them from the hand of the oppressor and gathered them out of the lands from the East and from the West from the North and from the South They are also called hornes Why the enemies of the church are called hornes because of their strength in comparison of that small companie and strength of the Church if the matter bee weighed and esteemed in the iudgement of men Vers 19. And I sayd vnto the Angel that talked with me what be these And he answered me These are the hornes which haue scattered Iudah Israel and Ierusalem The interpretation of the former vision describing THe exposition or interpretation of the former vision Wherein is first described the carefulnes of the Prophet desirous to know the things layd before him by God but very obscure or darke and humbly requesting to haue them made plaine vnto him 1. The carefulnes of the prophet to vnderstand the vision and not casting them away waywardly and as being wearie of them And this selfe same is to bee imitated or followed of vs that we should by faith aske of God the things which wee are ignorant of in his word as Iames in his Epistle cap. 1. ver 5. doth teach vs saying If any of you lacke wisedome let him aske of God which giueth vnto all men liberallie and reprocheth no man and it shall be giuen him Secondly the louingnes of God in teaching vs familiarlie or friendlie 2 The louingnes of God in friendly teaching vs. is to be noted that we should not thinke such our prayers to be vnacceptable or displeasing vnto God So Dan. 10. ver 11. there is a man sent vnto Daniel who doth gently expound vnto him the vision and in friendly and courteous speech sayth vnto him O Dâ—â—â—iel a man greatly beloued vnderstand the words that I speake vnto thee and stand in thy place for vnto thee am I now sent So againe cap. 11. ver 2.3 and so following Last of all the interpretation of the visioÌ„ is also to be marked For he doth not only shew whoÌ„ whose hornes doe signifie namely the enemies of the Church wheresoeuer the same be either at Ierusalem or in France or in Israel but also how greatly they did rage For they win owed that is scattered into sundrie parts of the world and tore in sunder the bodie of the Church gathered together before in a certaine place cruelly renting it so that as it is ver 21 none durst lift vp his head Vers 20. And the Lord shewed me foure Carpenters The second part of the vision sheweth that God hath those in a readines the which shall beate downe the enemies of his Church THe second part of the vision which sheweth that the helpe of God is in a readines for his Church that it should not think that 〈◊〉 cannot be defended For God hath remedies alreadie prepared against so many and so strong enemies the which are in this place signified by the name of Carpenters And this verse containeth an other figuratiue vision For the Prophet seeth foure men shewed vnto him in the habite forme and likelihood of Carpenters by God himselfe that is to say girded or furnished with beetles and being now prepared and readie to beate in those hornes In the shew of which vision there is a continuing still of the same Metaphor What the figure Metaphora is see Amos cap. 4. ver 12. the which was in the former vision going next before The â—ind of remedie therefore now propounded or set forth is answerable and agreeing vnto that same feare the which was shewed and described vnder the similitude of the hornes Vers 21. Then sayd I what come these to doe And he answered and sayd These are the hornes which haue scattered Iudah so that a man durst not lift vp his head but these are come to fray them to cast out the hornes of the Gentiles which lift vp their horne ouer the land of Iudah to scatter it The interpretation of the vision of the Carpenters coÌ„taining two
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
the end it might be vnderstood by this sacrament and signe of many crownes 2. The cause of this honor bestowed vpon him that this ministerie should afterward be glorious and bewtified most plentifullie and so farre forth as the reason of man his iudgement doth suffer most aboundantlie Now the cause or the foundatâ—â—n and ground of this so great honor of the ministery of God or of the church is Christ to wit that man who in this place and before cap. 3. ver 8. is called a Braunch and Luc. 1. ver 78. He is â—â—rmed the day spring that is to say hee by whom and through whose power and vertue all those which are plants in the church of God doe bud and spring and afterward doe florish liue and take deepe roote So Christ faith of himselfe Iohn 15. ver 1.2 I am the true vine and my father is an husbandman Euery branch that beareth not fruite in mee hee taketh away and euery one that beareth fruite hee purgeth it that it may bring forth more fruite Therefore Christ alone is the foundation and fountaine of so great glorie dignitie and honor of the ministerie of God that is of the priesthood of the law and of the ministerie of the gospel In him therefore aboue all the rest and first of all this glorie was to appeare doth appeare and hath appeared and in the ministers of the church who doe borrow this honour from him it doth so farre forth shine and shall shine forth as there is or shall be betweene them both to wit betweene Christ and the ministers themselues of the Church the counsell of peace that is great concord coniunction conformitie and agreement So before cap. 3. ver 8. this same Prophet did draw comfort and promised glorie from Christ the branch vnto the priests Three parts of this verse But this verse containeth three things First the trueth and certaintie of this prophesie by the earnest repetition of these words Say vnto him saying and also by the rehearsing of the almightie power and maiestie of God 1. The trueth certaintie of this prophesie the which is contained in these words The Lord of hostes The second the name of this man Christ which was to come 2. The name of the man Christ and to take vpon him the nature of man is here expressed whereupon the whole glorie of the ministerie of God and of his Church is grounded not his proper name I graunt but a figuratiue name or a name of dignitie by the which the efficacie or power of Christ and his degree of honour in the Church of God is signified to wit for that he is the branch that is the ground faith roote foundation and nourishment of all the faithfull And he shall come both in his place and also in his time The third thing is what that same man 3. What he shall bring to passe the man Christ shall effect or bring to passe that is he shal build that Temple of the Lord whereof the Temple of Ierusalem was a figure So then by the name of the Temple in this place is signified the Church of God the which at all times hath been gathered together by Christ through the preaching of the word of God The which promise albeit that it seemed hard yet shall it haue his accomplishment and fulfilling and therefore â—o the ende the Iewes might bee most assured of it it is repeated againe in the verse following Vers 13. Euen he shall build the Temple of the Lord he shall beare the glorie and shall sit and rule vpon his throne and he shall be a Priest vpon his throne and the counsell of peace shall be betweene them both THe figure Auxesis Auxesis what this figure is see Oseas cap. 7 ver 4. A three fold glorie of Christ or increasing For he amplifieth that same glorie of Christ that the priests and ministers of the Church may the more assuredly beleeue and perceiue how great their glorie shall be And here in this place is described or set forth a three-fold glorie of Christ to wit his honour rule priesthood yea the same firme apparent glorious 1. His honour His honour comprehendeth whatsoeuer outward beautie and excellencie may be noted and seene in the kingdome of Christ as in times past vnder the lawe was the gold and siluer of the Temple the precious stones in the garment of the high priest his dignitie among men and such other like the which notwithstanding were in the ministerie of the Temple and also in the Temple it selfe Now also euen vnder the Gospell Kings and Princes are brought vnto Christ and there may bee seene an outward glorie of the true Church of God how great soeuer it be Psal 72. The rule of Christ is described vnder the name of sitting dominion and the selfe same is also glorious and manifest 2. His rule because he hath a throne and moreouer it is vniuersall because Christ is sayd generally that hee shall rule and not ouer one or two nations only For whereas Luk. 1. Christ is sayd that he shall rule or reigne in the house of his father Dauid this doth not restraine the rule of Christ vnto one certaine nation but doth spread it ouer the whole world Lastly the Priesthood also of Christ is rehearsed 3. His priesthood and the same also manifest and glorious because it also hath his throne So then the Church also and the Ecclesiasticall or Church ministerie hath her iurisdiction and her throne although distinct or seuered from the ciuill as appeareth by this place Hence also is gathered that the same Christ is both the King and also the Priest of his Church and that for euer because both are by God shewed to bee in Christ without any limitation of time The application of the glorie of Christ vnto Iehoshua There followeth the application of the glorie of Christ vnto Iehoshua the high Priest and consequently vnto the whole ministerie of the Church whereof the hie Priest at that time was as it were the head or chiefe part And it is contained in these words The â—â—â—nsell of peace was betweene these two Therefore the ministers of the Church shall feele and receiue this glorie so farre forth as they shall consent and agree with Christ that is as they shall not dissent or disagree from the doctrine of Christ and as they and Christ shal bold together The Prophet therefore hath propounded or set forth two men to wit Iehoshua as the type or figure and the Minister and Christ as the trueth and fountaine of whom he sayth that the counsell of peace shall be betweene them that is singular consent and correspondence as they terme it or agreement the one with the other to wit that the ministers of the Church in the execution of their office haue regard vnto the glorie of Christ alone Except some man had rather to referre these words these two vnto
God and the witnessing of their worship and reuerence to Godward And hereunto serueth the exhortation of Paul 1. Cor. 10. ver 31. Whether yee eate or drinke or whatsoeuer yee doe doe all to the glorie of God And that which hee hath 1. Tim 4. ver 4. That euery creature of God is good and nothing ought to be refused if it be receiued with thankes giuing And finallie hereunto appertaineth that which Iude saith in his epistle ver 23. Hating euen the garment which is defiled with the touching of the flesh so great holines and godlines doubtles shall there then be of the Church both outward and inward I omit or let passe in this place to speake of the fond interpretation of Theod. vpon this place lib 1. Hist cap. 18. Namely that this prophesie was then fulfilled when as Constantinus Magnus caused the bittes of his horse and an helmet to be made for himselfe of the nayles of the Crosse of Christ Ruff. lib. 1. Histor cap. 8. Socrat. 1. cap. 1. affirmeth the same And this shall bee the effect of the Gentiles in things priuat and such as otherwise are profane or serue for common vses But in publike matters and also in matters Ecclesiasticall or appertaining vnto the Church that is in things dedicated vnto GOD there shall be no lesse testimonie or witnes of their godlines and of the effectuall working of the Spirit of God 2. The things of smallest holines among the Gentiles conuerted shall be as holy as the holiest things in the Temple of Salomon He therefore in this place sheweth also the second effect to wit what shall bee the holines in things dedicated peculiarlie vnto GOD namely that the things which among the Gentiles conuerted shall haue the least degree of holines shall notwithstanding bee as holy as those things which in the Temple of Solomon had the highest degree of holines or the next vnto the highest And this doth the Prophet declare by a similitude taken from the ceremonies and things well knowne of that time For the pottes wherein the flesh of the sacrifices was sodden in the house and Temple of God and these haue the least degree of holines in the Temple and are for the most part alwaies foule shall bee as holy among the Gentiles as the basons or bowles which are before the Altar to wit of Incense couering the Shewbread In a word this is the meaning of God the efficacie force and working of the holy Ghost shall be farre more plentifull through Christ in the Church of the Gospell gathered out of the Gentiles then it was of olde and in times past vnder the law Whereof it commeth to passe that Christ is called the mediator of a better or more excellent Testament Hebr. 8. ver 6. and Paul Ephe. 3. ver 5 sheweth first That the mysterie of God was not opened vnto the sonnes of men as it is now reueiled vnto his holy Apostles and Prophets by the Spirit And hereof it commeth also to passe that the graces of God are said to be by him more largely poured out and more liberallie giuen vnto men then vnder the olde Testament Acts. 2. Ioel. 2. And hereof also speaketh God by his Prophet Isai cap 44. ver 3. 4. saying I will powre water vpon the thirstie and floodes vpon the dry ground I will powre my Spirit vpon thy seed and my blessing vpon thy buddes and they shall growe as among the grasse and as the willowes by the riuers of waters Vers 21. Yea euery Pot in Ierusalem and Iudah shal be holy vnto the Lord of hostes and all they that sacrifice shall come and take of them and seethe therein and in that day there shall be no more the Canaanite in the house of the Lord of hostes Two other effectes ofh this grace of God TWo other effectes of the said grace of God toward his Church gathered together by the Gospell for this both promise and also the effectes of this promise do without all question appertaine vnto Christ 1. All the Pots in Iudah and Ierusalem shall be holy vnto God and vnto his kingdome The first the which in like manner is declared by a comparison of ceremonies and things at that time vsed to wit that al the Pottes the which shall be in Iudah and in Ierusalem shall be holy vnto God yea and that so holy that the flesh of the Sacrifices may as well be sod in them as in the Pots dedicated vnto the Temple For the Pots of all the godly shall be holy vnto God this therefore is the meaning the holinesse The meaning hereof the which is now seene and is peculiar in things dedicated vnto the Temple of God the same shall then be in all the houses of the godly and in their furniture and vessell for al things which are in the familie of the holy are themselues also holy Wherefore God shall then euery where be worshipped so holily as he is now in his Temple Iohn 4. And so Paul willeth 1. Tim. 2. ver 8 That men pray euery where lifting vp pure hands vnto God He shall as godly be worshipped of euery faithfull person in his owne house as he was of olde and in times past in his house and Temple by the Iewes And this is one effect of that same grace of God the which by Christ shal be bestowed vpon his Church the which also dooth shew her full deliuerance that shall be from the ceremonies of the Law when as the same holinesse of the Temple shall be spread ouer all places this freedome from the ceremonies of the Law Paul witnesseth that the Galathians were called vnto Galat. 5. ver 13. and biddeth them take heed That they vse not this libertie as an occasion vnto the flesh but that they serue one an other by loue The second effect is 2. There shall be no Canaanite in the house of the Lord. There shall no Canaanite be any more or any vngodly person in the House of the Lord that is in the church This promise pertaineth to the state of the Church which shall be in heauen onely for so long as here vpon earth there shall be a Church of God it shall alwaies haue the euil mixed among the good that we should not in vaine after the maner of the Donatistes Circumcellians and Anabaptistes Heretikes seeke a Church altogether pure and free from spots and faultes in this earth For Christ Mat. 13. ver 28 and so forth by the parable of the tares sowen among the good corne teacheth that in this life the bad shall alwaies be mingled among the good Wherefore the word Canaanite in this place is not vsed for a Merchant but for an vngodly man What the sigure Metalepsis is see Oseas cap. 4. ver 18. by the figure Metalepsis the person for the qualitie of the person such as the Canaanites are euery where in the holy Scripture said to haue beene So then these things do shew what
in feeding his flocke 1054 how Christ shall be a king vnto his Church 1024 the true Church of God what it is 793 the true Church of God never vtterly destroyed 218. not cast away though it be punished 832 what maner of coÌ„pany the Church of God shal be 850 the authority of the Church is from Christ 646. the happinesse therof 996. the comfort thereof 834 836. the benefites of God towards it 813. what he requireth of his Church 961. from whome he will gather it 349. he rendereth like for like to the enemies thereof 80 the afflictions of the Church come to passe by the provideÌ„ce and will of God 924. a lesson for the Church of God at all times 650. a description of the restoring of the Church 332. why the enimies of the Church are called hornes 924 all Church matters belonged to the Priests 945 Contempt of Gods law the cause of divers sinnes 867 Contempt of God and the manner of the same 431 Counsellers of Belial 698 Covetousnes is unsatiable 595 the corruption of the Court a great mischiefe vnto kingdomes 443 〈◊〉 bad practise of Courtiers 442 the time of the CreatioÌ„ of the world vntill Christ divided iuto seven ages 46 Cruelty displeaseth God 216. 117 sundry kindes of Crueltie 314 D A Daller what kinde of coyne it is 374 Damascus the chiefe citie of Syria 207. punished 209 the nearer a Danger is the more circumspect wee ought to be to eschue it 762 what is meant by one Day 1100 Devill the authour of lies 1084 Diademe what it is 737 Divinours 2 E ELias 52. compared with Moses ibid. the Earth punished for the sinnes of the people 317 Elizeus prophesied foure and fiftie yeres 53 Enemies of Gods Church destroyed 1106. a vision of the Epha and meaning thereof 966 Evill what it signifieth 233 what it is to put a far of the Evil day 282 Extasie contained vnder vision 28 F FAith hath the promises of this life and of the life to come 965. confirmed by afflictions 1092. the nature thereof 625. the force thereof 808. Faith going before knowledge and how 370 Famine 249. described 293 The description of a Fast 988. many kindes thereof 774. all sortes must come thereunto 775 Fatherlesse children finde helpe of God 564 tokens and effects of Feare 716 Flattery getteth friends 618 Forgivenesse of sinne a benefite of God 848 Fruitfulnesse in bearing of children was in old time reckened for an especiall blessing of God 390 G GEntiles called and converted 1109. 1108. Geomancie 10 the Gibeonites villanie and the punishment of the same 477. 478 Glory is vsed for issue or childreÌ„ 480 Gluttonie 390 God described 260. is vnchangeable 517. hateth them which work wickednesse 484. coÌ„pareth himselfe to a leopard 547. Iudgeth according vnto the truth 664. can neuer be deceived or hindred 856 hath rule over death it selfe 539. is the fountaine of goodnesse in Christ 426. is â—ever the authour of death to any 530. is not subiect to passions or affections 654. is alwaies true and never faileth 629. is careful to punish sin thogh men be carelesse in committing it 439. 96â— continueth his benefites towards his children 532 spareth the world for a small company of the godly 828. is strong and holy 517. declared his will by his prophets 10. teacheth vs by none other way but by his word 502. is to be served both with soule and body 488. fighteth for the Iewes 1029. is Lord over all but not father of all in Christ 88. loves whoÌ„ he punisheth 233. is alwaies neere to his Church 357. delighteth not in iniustice or crueltie 620. the true God compared with false gods 628. he only is to be trusted vnto 494. in himselfe he can not be hurt but in his members 698. he only calleth prophets 911 how he is said to repent 290. Naturall reason doeth teach that there is a God 97. nothing can hinder him in his purposes 571. when he is said to doe evill 234 Gods power laide foorth by effects 690. his omnipotencie described 327. three effects of Gods favour toward his Church 787. his foure sore iudgements 367. his loue towards his children 684. his anger the cause of the destruction of maÌ„ 921. his kingdoÌ„ first to be sought for 453. his benefits towards the Israelites 225. they are then to be received wheÌ„ they are offred 502. five effects of his maiestie 252. his titles heaped vp and what we are thereby to learne 239. his giftes towards the godly 565. 566. his anger like a flame 693. his anger the fountaine of all misery and calamitie 481. his passage ioyfull 268. his favour towards his is perpetuall 811. his love towardes his Church 920. his power described 259. how he is said to remember or forget 315. in what sense he is said to sweare by his holinesse 243. what his riding and sitting vpon vs is 501. why he imparteth his benefits with vs. 1020 we must swear by the name of God alone 398. it is better to fall into Gods hands then into the hands of men 482. 483. all good gifts proceed from God alone 291. the end of the vse of the giftes of God 786. the happie estate of those whome he favoureth 631. no help against his punishment 873. whome he chideth he saveth vnles they hurt themselves 826. to worshippe God after a straunge manner is to contemne him 456 Gods revelation after 3. maners 28 exaÌ„ples of his anger 515. a coÌ„trarietie betweene the true God Idols 886. Gods help to be preferred before mans 463 an admonition for the godly 353. to continue in well doing 428 H HAbacuk 61. his time of prophesying 899 Hydromancie 10 Hypocrites worship God in shewe onely not in sincerity of heart 659. how they repent 357 I IAcob his base estate 536. his vertues 524 what I dolatry is 355. a description of the Idolatry of the Iewes and punishment of the same 460 to attribute the administration of the word vnto the course of planets is Idolatrie 652 Idolatrie hated of God 365 Idolatrie the cause of the iudgements of God 817 what good followeth the banishment of Idolatry 273 Idolatrie encreaseth by degrees 522 Idolatry defaceth the true worship of God 534 Idolatrie infectious 453 the nature of Idolaters 542 Idolatours are not the Church of God 355 Idolatours vnder the shew of religion doe mock God 521 The vanitie of Idols and falshood 433 why Idols can not help vs. 885 why we should not seek vnto Idols 1036 How great a sinne it is to enquire of things to come at Idols 393 Idol places in what sense called sanctuaries 299 Iehoshua the type of Christ 946 Iehu 52. his punishment and why it was inflicted 344 Ieremy accused of treason 301 Ieremy weareth a woodden chaine 71 the situation of Ierusalem 1â—â—8 what is meant by Ierusaleâ—â— 1102 why God is said to dwell in Ierusalem 577 the stubbornnes of the Iewes against God 845. their punishment 219 the desire of God to have the Iewes
Apostles of Christ the which he sayth is no wonder 2. Cor. 11. ver 14. For Satan himselfe is transformed into an angell of light A most craftie counsell of the Papists vnto some gospellers And this doe the most sworne enemies of the trueth of the Gospell at this day the which would seeme â—ore reasonable then others of that crue to carrie a more fauourable mind towards such as are godly indeed or also towards the faithfull Pastors of the Church of God For vnder a colour of honest counsell and such as tendeth to their safetie so farre as in them lieth they doe moue and exhort them to leaue their standing and to giue ouer for a time or els vtterly to forsake and lay aside their ministerie and worke of God The which no doubt is a most great and most daungerous fetch and reach of the diuell against the which the spirit of wisedome is to be begged with most earnest prayers at the hands of our good and mercifull God For say they You may be safe and in honour or credit and reputation at home among your owne if you hold your selfe quiet and giue ouer the office or religion Doe not therefore so openly professe this â—eligâ—on but leaue of this ministerie of the gospell which you exercise At leastwise tarrie a leasure and put it off for a season c. Three notes of the great subtiltie of Amasiâ—s Furthermore that the subtiltie and cunning of this Amasâ—as was great as a chiefe instrument of Sathan like as also other varlets in such cases is wont to bee it may appeare by these three points First in that hee calleth him by that honorable naâ—â— of a Seer 1. In that he calleth Amos by the honorable name of a Seer as if he made some great account of him did acknowledge and confesse him to be the true Prophet of God For this 〈◊〉 the first and in old time was wont to be the name of a Prophe◠〈◊〉 we reade 1. Sam. 9. cap. ver 9. Before time in Israel when a mâ—◠〈◊〉 to seeke an answer of God thus he spake Come and let vs go to the Sâ—n for he that is called now a Prophet was in the olde time called a Sâ—â— So the craftier and closer enemies of the gospell are very liberal and franke in giuing of such titles vnto the true professors Tâ—â— second poynt is hereby to be seene 2. In that he seeketh to drawe him home into his owne countrey for that he draweth back 〈◊〉 vnto his owne countrie whereas he may be safe and withouâ— dâ—â—ger and liue commodiouslie and very well For our owne coâ—â—â—â—â— doth by a certaine naturall sense and feeling allure and deligh◠〈◊〉 He then doth not send him into the deserts and vnto far people 〈◊〉 the vttermost partes of the world as to the Garamantes and â—â—â—ans but among his owne people and countrey folkes Wheâ—â—â—â— the speech and perswasion of Amasias might seeme the moâ—◠〈◊〉 sonable and more full of goodwill and loue towards Amo◠〈◊〉 third poynt is this 3. In that he will not haue him vtterly leaue prophesying but that he prophesie not in Israel that Amasias desireth not that Amos henceâ—â—â—â— should not prophesie any more at all but that he should not 〈◊〉 here in this place that is in the kingdome of Israel and 〈◊〉 in Bethel but in Iudah where there are many other Prophets 〈◊〉 his place and like vnto himselfe and are heard there let him Pâ—â—phesie as much as him list and spare not What may seem◠〈◊〉 reasonable then these requests Vers 13. But prophesie no more at Beth-el for it is the King â—â—â—pell and it is the Kings court The reason why Amos might not prophesie in Bethel taken THis is a rendring of a reason why Amos neither ough◠〈◊〉 might prophesie in Beth-el especially these things which 〈◊〉 spake and vttered And this reason is twofold namely from the holines and also from the dignitie of the citie or place 1. From the holines of the place The Holines is described in these wordes It is the Kings chappell the which wordes doe sound thus much as if Amasias should say This place is vnto vs all a most holy temple ordayned by the commandement of the King â—e as vnto you is your Temple at Ierusalem most holy It is therefore vnlawfull for thee to speake any thing against the worship and holines oâ— this temple For thou mayest not here bee suffered as namely being one that is blasphemous against our gods and iniurious vnto this place the which is so holy After such like maner Ieroboam the first would haue maintained the false and counterfeit holines of his altar in the selfesame citie Beth-el against the Prophet of God but he was punished for his labor For when heâ— sâ—râ—tched out his arme to haue had the Prophet stayed his hand which hee put forth against him dryed vp and hee could not pull it in againe to him 1. King 13. ver 4. 2. From the dignitie of â—hâ— same The dignitie of the citie is declared in these words It is the Kings house that is to say it is the chiefest of the cities of the kingdome of Israel And therefore thou cause speake nothing against it but thou must drawe and pull the whole kingdome vpon thine head Therefore O Amos in vttering these things thou shalt stirre vp sedition either against thine owne selfe or else in this kingdome And as in this place falsely by this Priest so Psal 122. the commendation of the citie Ierusalem is truly bâ— the. Prophet drawne from the holines and dignitie of the place Reade the whole Psalme Vers 14. Then answered Amos and said to Amaziah I was no Prophet neither was I a Prophets sonne but I was a heard man and a gatherer of wilde figges The answer of Amos vnto Amasias twofold THe answer of Amos vnto the former and subtill admonition or counsell of Amasias the Baalamitish Priest This answer is also twofold 1. He directly deniâ—th to follow his counsell First in the which Amos directly and flatly denieth thaâ— be either may or ought with a good conscience follow and obey the counsell or commandement of Amasias because God expreslie hath giuen him otherwise in charge and that he ought rather to obey God then man And so are wee taught to doe by the answer which Peter and Iohn do make vnto the rulers of the Temple forbidding them any more to preach in the name of Iesus Act. 4. ver 19. For there they answer vnto them thus Whether it be right in â—he fight of God to obey you rather then God iudge ye For wee cannot but speake the things which we haue seene and heard Amos then declareth what God had commanded him to doe that is to preach those things the which he spake yea and that vnto the people or Kingdome of Israel and not vnto the Kingdome of Iudah whither he was sent by
Amasias Therefore when God commandeth any thing to be done in any certaine place or time or manner iâ— must in euery point be so done as he hath appointed and wee may not vpon any occasion goe one haires bredth from that commandement of God There are examples in Saul whilest he spareth the King Agag and the fat cattell 1. Sam. 15. In the Prophet eating meate with the Prophet of Israel in the citie of Beth-el against the commandement of God 1. King 13. Because we must neither puâ— ought to A description of the extraordinarie calling of Amos. or take ought from the word of God Further this verse setteth downe the calling of Amos and the same extraordinarie vnto this office and charge of prophesying against the kingdome of Israel that it may bee knowne that this which he doth he doth of dutie So then here is a description of a calling altogether extraordinary the which neither is nor was any way made by the meanes of men but immediatly from God not by man nor of men but by God himselfe as Paul saith of his calling Galat. cap. 1. ver 1. and 15. Therefore saith Amos I became not such a one that is a Prophet either by any succession of families as the Leuites come to their office nor by the ordinance or reâ—â—â—ing of any man which was my master and teacher For there were among the Israelites certaine colledges or schooles of the Prophets as we reade 2. King cap. 4. ver 38. where it may appeare that Elizaeus was as it were the master and head of them After 〈◊〉 saith the text Elisha returned to Gilgal and a famine was in the land and the children of the Prophets dwelt with him c. For proâ— of this also maketh the first verse of the sixt chapter of this foresaid booke By children hee meaneth his disciples and schollers albeit this place by some be taken otherwise Hereunto also appertaineth that of the Prophet Isai cap. 8 ver 18. where he saith Behold I and the children whome the Lorâ— hath giuen me are as signes and as wonders by the Lord of hostes 〈◊〉 dwelleth in mount Sion But saith Amos I was not after this soâ—â— trained vp and instructed For I was altogether a countrey man anâ— a heardman liuing in the fieldes and after the rude and countrey manner being little conuersant and knowne among men Vers 15. And the Lorde tooke mee as I followed the flocke and the Lord said vnto me Goe prophesie vnto my people Israel Another point of an extraordinarie calling ANother part of an extraordinarie vocation or calling to wit than this calling was made by God himselfe For Amos doth not onely here shut out the ordinarie meane which is to be called by men but also setteth downe the extraordinary which is to bee ordained immediatly from God Hoe therefore confirmeth himselfe to bee a simple countrey man by profession and kinde of life and which was taken from the keeping of the flock vnto the office of a Prophet like as it is also said of Dauid the King Psal 78. ver 70.71 He chose Dauid also his seruant and tooke him from the sheepe-folds Euen from behinde the Ewes with young brought he him to feede his people in Iacob and his inheritance in Israel Lastly Amos addeth expreslie the commandement it selfe of God concerning his prophesying and the persons vnto whom he was sent by God Vers 16. Now therefore heare thou the word of the Lord. Thou saist prophesie not against Israel and speake nothing against the house of Ishak The second answer of Amos vnto Amasias ANother or the second answer of Amos vnto Amasias wherein he threatneth vnto him most grieuous punishment for that his rashnes in staying and letting so far as in him was the course and will of the word of God that hereby all malapart and saucie persons against God or his Prophets may vnderstand that whilest so much as in them lieth they doe stop and hinder the truth of God it is so farre off that hereby they shal bring any thing to passe or doe any good that they shall win and bring vpon themselues most miserable desâ—rection And therfore doth Gamaliel Act. 5. ver 38.39 saiâ—e wise counsell to his colleagues and fellowes to leaue of their â—â—â—erprise against the Apostles saying Refraine your selues from these men and let them alone for if this counsell or this worke bee of men it will come to nought but if it bee of God yee cannot destroy it least ye he found euen fighters against God And so cap. 12. you shall reade how Herod wearied himselfe in vaine by seeking for the gratifying or pleasing of the Iewes to make Peter a spectacle of his bloodie crueltie God wonderfullie mocking disappoynting his â—â—â—â—ie all deuises Examples of those which by thus striuing haue wrought their owne bane the holy Scripture afoordeth in great plentie as 1. King 18. ver 4. Of the drying vp the arme of Ieroboam the first Ieroboam stretching out the same to stay the Prophet whom God had sent to preach against his altar In Sedechias or Zidkiiah Zidkiiah who opposeth or setteth himselfe against Michaiah whose punishment Michaiah sheweth him shall be to runne from chamber to chamber in the end to saue his life from the enemies the which shall seeke to spill the same 1. King 22. ver 25. Likewise Ierem. 20. In Pashur Pashur that smote the Prophet Ieremie vnto whome he threatneth captiuitie In Zedekiah that seeking to saue his life by another course then that which was taught him by the Prophet Ieremie cap. 38. ver 17.18 is taken by Nebuchadnezzar and vsed most cruellie cap. 39. ver 7. The word of God against the wordes of Amasias Moreouer this verse opposeth or setteth The word of the Lorde Iehouah against the words of Amasias He forbad Amos to prophesie but God commandeth him to prophesie He promised securitie or safetie vnto Amos if hee would holde his peace or run away God pronounceth most grieuous punishments both priuat and also publike vnto this Amasias that could not patiently abide and suffer Amos prophesying Vers 17. Therefore thus saith the Lord Thy wife shal be an harlot is the citie and thy sonnes and thy daughters shall fall by the 〈◊〉 and thy land shall be diuided by line and thou shalt dye in apâ—â—â—ted land and Israel shall surely goe into captiuitie forth of his land 1. The priuat punishment of Amasias conteining foure things A Double kinde of punishment is here shewed vnto Amasias 〈◊〉 I haue sâ—id a priuat and a publike The priuat the which â—â—â—â—cheth Amasias himselfe especially and it is a most assured testimonie or witnes of God being angrie with him because of his so great boldnes in hindring and staying of the word of God And this priuat punishment of Amasias containeth these foure things 1. The whoredom of his wife Fâ—â—st the whoredome of his wife after that Beth-el it selfe
description of the restoring of the Church Secondly a noting and poynting out of the time generally in the which this shall come to passe but not of the very moment and instant of time as is in Daniel cap. 9. And whereof Peter in the first Epistle cap. 1. ver 10.11 witnesseth 2. A generall noting of the time of the same that the Prophets haue diligently enquired and searched Which sayth he prophesied of the grace that should come vnto you searching when or what time the spirit which testified before of Christ which was in them should declare the sufferings that shall come vnto Christ and the glorie that should follow So then the true Church of God is here signified vnder the name of the tabernacle or cottage of Dauid because that like as Dauid was a figure of Christ so his tabernacle was and is a token or Sacrament of the Church And first of all the most miserable estate thereof is noted The miserable estate of the Church The glorious restoring of the same when as this tabernacle is sayd to haue been a cottage Againe that it was fallen and had manie breaches and ruines or rentings But the restoring yea the same in most excellent manner is described when as it is sayd that it shal neuerthelesse come to passe that both the building shall be reared vp againe and all his rentings and breaches shall be repayred and amended and that in such manner that the same dignitie coÌ„mendation fame reuerence shal remaine vnto the same second restored tabernacle the which both was in the first tabernacle and also was giuen vnto the same as is also Agg. cap. 2. Indeede the body tabernacle of the Church hath been pulled down both by the captiuitie of Babylon the which happened afterwards and also by the tyrannie of the Antiochi and other kings of Syria and likewise by the wicked doctrine of the Pharises but it was restored againe by Christ that same true Messias and sonne of the Virgin Mary and that indeed farre more gloriously and holily and excellently then was that first tabernacle vnder Dauid and Salomon And this is the most notable promise of the restoring of the Church The time of the restoring of the church set downe in generalitie Now the certaine time is rehearsed in the which these things shall be done but in generalitie For God had not yet reuealed or opened vnto his Prophets the very article moment and instant of time Therefore Amos sayth in that day to wit in the which I will send my Messias promised vnto you Vers 12. That they may possesse the remnant of Edom and of all the heathen because my name is called vpon them sayth the Lord that doth this The end of the building vp againe of the Church THe end is shewed of this building vp againe of the Church to to wit that the true God and he whom these contemne or despise may be worshipped of all nations and that all people of the whole world may serue him as the Prophet Malach. cap. 1. ver 11. doth prophesie hereof where he sayth From the rising of the Sunne vnto the going downe of the same my name is great among the Gentiles and in euery place incense shall be offered vnto my name and a pure offering for my name is great among the heathen sayth the Lord of hosts To which purpose doth Iames the Apostle conclude of this place of Amos as hath bin cited immediatly before in the 11. verse of this chapter Wherefore this place doth manifestly or plainlie containe the calling of the Gentiles and the setting vp of the true worship of God among them and the true obseruation or keeping of the same So then not only the Israelites shall at that time bee in the Church and inheritance of God but also the Idumeans and other nations because that they also shall call vpon the name of the true GOD to wit being taught thereunto by the Spirit of GOD through the preaching of the Gospell as it is shewed by Paul among other nations in the example of the Ephesians in the second chapter of his Epistle vnto them But because this seemed vnto the Iewes a thing alwaies impossible that the Gentiles should be conuerted and turned vnto the true God this promise is confirmed by the person of God himselfe promising the same because that he himselfe shall performe bring it to passe vnto whom nothing is hard much lesse impossible as the Angell Gabriel telleth the Virgin Mary Luk. 1. ver 37. saying vnto her meâ—uailing how she a virgin should conceaue and beare Christ With God nothing shall be vnpossible Vers 13. Behold the dayes come sayth the Lord that the plowmaâ— shall touch the mower and the treader of grapes him that soweth seede and the mountaines shall drop sweete wine and all the hilâ— shall melt The manifold fruits of this restoring of the Church NOw the fruites and commodities are reckoned vp the which shall come of this restoring of the kingdome of God and the same manifold or of many sorts Yet notwithstanding in all these by a proportionable sense and meaning are vnderstood the spiritual and healthsome gifts of God bestowed vpon those that are his The earthly blessings here promised are figures and tokens of spirituall and heauenly graces of the which the earthly the which are here rehearsed were signes figures and Sacraments like as Christ his curing of our bodily diseases were significations of his healing of our spiritual infirmities that is the diseases and imperfections of our soules to which end it seemeth that Matthew in his Gospell cap. 8. ver 17. alleageth the place of Isai He tooke our infirmities and bare our sicknesses And the writer vnto the Hebrewes seemeth thus far forth to giue testimony vnto the godly fathers of the former ages of the world that they euen then did vnderstand that the promises of earthly benefites should haue their full accomplishment and verifying in Christ and in his heauenly inheritance and spiritual blessings For thus writeth he of them cap. 11. ver 14.15.16 They that say such things decâ—â—â—â— plainly that they seeke a countrey whereby he declareth that they rested not in the outward promises of the earthly inheritance in the land of Canaan And if they had been mindfdll of that countrâ—â— from whence they came out they had leasure to haue returned Bâ— now they desire a better that is an heauenlyâ— a plaine proof that they had a speciall regard vnto the spirituall signification of these earthlie promises Wherefore God is not ashamed of them to be called thâ—â— God for he hath prepared for them a citie And so doth Augustâ—â— teach that these earthly blessings are to be vnderstanded to be moâ—â— fully and truely fulfilled in the spirituall the which they did represent Serm. in Mat. 18. tractat in Ioan. Euang. 49. But it was needfull that these things should be promised and in such sort to be