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.
the helpe of God both in publike and also in priuat afflictions or troubles But now he addeth thus much more that not only the Iewes but also the house of Ioseph shall feele the said helpe of God By which name some doe vnderstand the rest of the Tribes the which were carried away by the Assyrians before the destruction of the kingdom of Iudah But if this name be taken according vnto the letter it is to bee referred vnto those fewe the which returned both with Zorobabel and also with Esdras afterward Esdr 2. and 8. and moreouer vnto those which dwelled in the other Tribes afterward But if it bee taken in a mysticall or spirituall sense and vnderstanding the Prophet comprehendeth the whole Church vnto all the which and not vnto some one part thereof only God promiseth that he will be fauourable and present with it But the chiefe part of this verse doth consist in the shewing foorth of the cause of these so great promises of God that men should not attribute them vnto their owne merits or deseruings And here is a double cause alleaged Two causes of these promises and both of them excludeth or shutteth out all workes of men and calleth vs backe vnto the only grace and mercie of God as the true and alone cause of those promises So Dauid acknowledgeth Psal 44 ver 3. that the people of Israel did not inherit the promised land for any worthines in themselues but onlie through God his loue and fauour vnto them saying They inherited not the land by their owne sword neither did their own arme saue them but thy right hand and thine arme and the light of thy countenance because thou diddest fauour them So Psal 68. ver 22. he teacheth vs that the Lord would haue vs knowe the deliuerance of his Church to be his owne work when he sayth The Lord hath sayd I will bring my people againe from Bashan I will bring theÌ„ againe from the depths of the sea 1. The mercie of God The first cause of these promises is The mercie of GOD whereby he hath compassion on vs that is on his Church freely pardoning her sinnes The second because he is their God that is 2. His election hath chosen them of his meere or only grace This latter is the cause of the former that is to say the election of God is the cause of his taking pitie and compassion on vs. The effects hereof That he heareth vs when we pray vnto him and doth in such sort renue restore vs againe as if hee had neuer abhorred vs to wit because through Christ he is fully and perfectly reconciled or made friends with vs. Vers 7. And they of Ephraim shall be as a giant and their heart shall reioyce as through wine yea their children shall see it and be glad and their heart shall reioyce in the Lord. That which was promised of the strength of the Iewes confirmed by a double comparison BY a double comparison he doth both confirme and also make plaine that which he had sayd before of the strength which the Iewes should haue in their battailes The first is taken from the strength of the tribe of Ephraim the which among the rest of the tribes of Israel was counted most populous or full of people and in warres most strong And therefore in the Psalm 60. ver 7. it is sayd of that tribe Ephraim also shall be the head of my strength This also may appeare by the 78. Psalm ver 9. that in it selfe this tribe of Ephraim was of great force and power either to defend it selfe or to hurt his enemies albeit that God being angrie with them for their idolatries and other sinnes they had the ouerthrow in that battaile and fled before their enemies The children of Ephraim sayth the Psalmist being armed and shooting with the bowe turned back in the day of battel So strong then shall the Iewes bee in their battels against their enemies as the Ephraimites in times past were wont to be strong against their enemies The second confirmation is from the maner of their ioy and gladnes that they may be assured of the victorie For both their fathers that is those of growen yeares and their sonnes that is their young children shall in such sort reioyce for these victories as they are wont to doe which haue their heart merrie and refreshed or cheered with wine taken moderatly Psal 23. and Psal 104. ver 15. where Dauid sheweth that wine moderatly drunken maketh glad the heart of man Finally they shall reioyce in Iehouah or in the Lord both that their ioy may be vnderstood that it shall be holie and not wanton and that the Prophet may shew that in this gladnes the praise shall be giuen vnto God and not vnto themselues by the Iewes getting the victorie Vers 8. I will hisse for them and gather them for I haue redeemed them and they shall increase as they haue increased The answering of an obiection touching those that were still in Babylon their fewnes THis is the answering of an obiection least because of the rest which yet abode still in Babylon and by reason of the small number of theÌ„ they should distrust of the former promises of God First therefore he answereth vnto that their debating concerning those that were absent that it shall come to passe that these also together with themselues shall most easâ—â— and quickly be gathered and come together The which came to passe in that their second and third comming out of Persia and Babylon the which was taken in hand by Esdras and Nehemias Psal 126. Secondly he answereth vnto the obiection of their fewnes The children of Israel shall be increased as at the first For that promise of God made vnto Abraham Gen. 13. ver 16. I will multiplie thy seede as the dust of the earth c. shall also bee of force in these No one nation of the world so great in number as the Iewes at this day The which promise doubtles appeareth euen at this day yet now in the Iewes albeit miserably dispersed or scattered For there is not any one nation yet at this day in the world so great in number as that is if the dispersed Iewes might be all gathered together into one place Vers 9. And I wil sowe them among the people and they shal remember me in farre countries and they shall liue with their children and turne againe An amplification and confirmation of the former promise of God AN amplification of the promise of God immediatly going before touching the multiplying or increasing of the nation of the Iewes and a confirmation of the same by a most excellent and manifest effect thereof to wit the Iewes shall be so many in number that they shal be scattered among other nations as pearles and sowed among them for the spreading abrode of the knowledge of the true God Wherfore there is promised an exceeding multiplying or
doctrine of Christ either in part or in whole as the heretikes of whome Peterepist 2. chap. 2.1 speaketh saying But there were false prophets also among the people euen in there shal be false teachers among you which priuily shall bring in damnable heresies even denying the Lord that hath bought them and bring vpon themselves swift damnation Their doctrine by Paul is called a doctrine of devils 1. Tim. 4. Nowe the spirite speaketh evidently that in the latter times some shall depart from the faith and shall give heede vnto spirites of error and doctrines of devils Iames chap. 3.15 calleth it earthly wisedome saying This wisdome descendeth not from above but is earthie sensuall and develish CHAP. 5. Of the dubble signification of the word prophesie as it is vsed in the holy Scriptures 1. Prophesie taken for expounding of the scriptures ACcording vnto the former definition of prophesie wherof there is vse in the church there hath begun to be a double signification of this worde to wit the one which betokeneth the onely expounding of the word of God comprehended in writing without any fore-shewing or fore-telling of things to come 2. For foretelling of things to come the other which is referred vnto the fore-telling of things to come Therefore both they which onely doe expound and teach the written worde oâ— God truely and syncerely or soundly and doe knowe nothing by extraordinarie revelation nor declare any thing to come are named Prophets notwithstanding and those likewise are called Prophets the which according vnto the peculiar and extraordinariâ— reuelation which they haue from God doe foretell things decreed by God The office of the old Prophets two-fold because this was the double office of the olde Prophets as we haue shewed namely to expound diligently and truly the law of God written and deliuered by Moses and to foretell things to come by the inspiration of the holy Ghost Both these significations of the word Prophesie and the same differing the one from the other is found as well in the old Testament The word Prophet in the olde testament taken for an expounder of the worde of God as in the newe And in the old Testament 1. Sam. ver 20. we reade thus And Saul sent messengers to take Dauid and when they sawe a companie of Prophets prophesying and Samuel standing as appointed ouer them the spirit of God fell vpon the messengers of Saul and they also prophesied And 2. King chap. 4. ver 38. Afterward Elisha returned to Gilgal and a famine was in the lande and the children of the Prophets dwelt with him Also Isai chap. 8. ver 18. Beholde I and the children whome the Lord hath giuen me an as signes and as wonders in Israel by the Lord of hosts which dwelleth in mount Sion In these and the like places the word Prophet in my iudgement for him which expoundeth the law or God written with a more majestie and exactnes then others can and not for him also the which doth foretell certaine things to come For I can not thinke that all those Why some in the scripture are called the sonnes and disciples of the Prophets which in the olde Testament are called the sonnes and disciples of the Prophets had also an extraordinarie reuelation from God of thinges to come but I iudge them so to be called because they applied themselues onely vnto the true vnderstanding and sound deliuering of the word of God written and diligently framed themselues thereunto Therefore they kept the puritie of the word of God and the doctrine from God deliuered by Moses and the other Prophets vncorrupt and sound And among them there were some which were as it were them masters of the others because that in the iudgement of all they did excell the rest and did appeare to be more furnished with the gifts of God that they might be masters vnto the rest as I said before Nowe these receiued from God the reuelation of things to come the which accordingly as they were commaÌ„ded by the spirit of God they did either onely deliuer ouer as it were by hand vnto those their disciples to be preserued and kept or else they did openly declare and vtter them vnto all the people Elizeus So Elizeus among the Prophets of his time was a master of the rest and one who himselfe did know thinâ—â—s to come but the rest which were called the sonnes or children of the Prophets vnder him as their master did wholly attend both vpon the exercise of true godlines and also vnto the learning and retaining of sound doctrine And this appeareth both out of 2. King chap. 4. and the 6. and also chap. 9. of the same booke ver 1. Where Elisha the Prophet called one of the children of the Prophets and saide vnto him Gird thy loynes and take this boxe of oyle in thine hand and get thee to Ramoâ—h Gilead For the same Prophet him selfe which annointed Iehu king did not knowe that it should come to passe before it was told him by Elizeus The word Prophet in the old testament takeÌ„ for him that foretelleth things to come This word Prophet in the old Testament is taken for him also the which foretelleth things to come by the spirit of God teaching him extraordinarily and that so often that I neede not stay any longer in citing testimonies for proofe of this matter and signification of the worde For so is the same worde taken where Isaias Ieremias Ezechiel Moses and these twelue small Prophets are called Prophets And this is the proofe of the double signification of this word Prophet out of the old testament The same is in like manner confirmed out of the new testament For Paul in the whole 14 chap. of the 1. Cor. and also Rom. 12. ver 6. Whether we haue prophesie The word Prophet in the new â—eâ—â—ament for an expounder of the scripture let vs prophesie doth take the word Prophet and prophesying for the onely expounding of the holy Scripture but in the same 1. epistle to the Cor. cap. 12 ver 10. he vseth the word prophesie for the foretelling of thinges to come as it is also done of Luke Act. 11. ver 27 28. For one that foretelleth things to come In those daies also came Prophets from Ierusalem vnto Antiochia And there stoode vp one of them named Agabus and signified by the spirit that there should be great famine thorough out all the worlde which also came to passe vnder Claudius Caesar And againe Act. 21. ver 10.11 And as we tarred there many daies there came a certaine Prophet from Iudea named Agabus And when he was come vnto vs he tooke Pauls girdle and bound his owne hands and feete and saide Thus saith the holy Ghost so shall the Iewes at Ierusalem binde the man that oweth this girdle and shall deliuer him into the handes of the Gentiles But why stande I any longer vpon a thing that euery diuine knoweth
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
〈◊〉 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
before the Israelites with cutting vp and with vtter destruction so that the root it selfe of the nation and the issue or al fruit is now vtterly cutte off Finally the people it selfe in those battels was cleane destroyed by God For this was the worke not of men but altogether of God and a miracle Vers 10. Also I brought you vp from the land of Egypt and led you fortie yeares thorow the wildernesse to possesse the land of the Amorite Another benefit of God towards the Israelites ANother benefite whereby the goodnes of God towards the Israelites and the miracle of his worke is manifestly increased for God did not only ouercome the Amorites the enemies of the Israelites and tooke them away that they should not hurt them but moreouer God gaue the countrey of the Amorites cut off ouercomen vnto the Israelites for an inheritance that is to be possessed and enioyed of their posteritie by a perpetual and continual succession It was much that the Amorites the enemies of the Israelites were destroyed by God but it is more that God also most bountifully and liberally gaue their dwellings their fenced Cities their lands and all their goods to be possessed of the Israelites that they should not thinke that this was to bee attributed vnto their owne strength that they possesse this land and haue it from their Elders and ancestors Here is also an amplification of this benefite taken from the person of the Israelites for the Israelites were euen at that time a people most afflicted and miserable namely the bond slaues of the Egyptians A third benefit of God toward the Israelites Wherein also God doth recite a third benefite of his towards them to wit that he brought them from out of the land of Egypt and from the Iron furnace and by the space of forty years most patiently lead them about and nourished them in the midst of the wildernes and defended them All which are singular testimonies or witnesses of the goodnesse of God towards the vngrateful or vnthankfull Israelites Vers 11. And I raysed vp of your Sonnes for Prophets and of your young men for Nazarites Is it not euen thus O ye children of Israel saith the Lord The fourth benefite of God towards the Israelites THe fourth benefite of God towards the Israelites whereby God doth amplyfie his goodnes towards them For he sheweth that he gaue vnto them not onely earthly benefites as were victories dwellings riches and such like before rehearsed but also heauenly giftes and such as made for the health of their soules namely the true doctrine of his worship and of euerlasting saluation and the vse thereof and that most plentifully whilest that among them and out of themselues he rayseth vp Prophets and Nazarites This is a singular benefite of GOD and peculiarly reserued for the sonnes of GOD and not giuen indifferently vnto them and the Infidels the which notwithstanding the Israelites despised as they did the former and as the verse following dooth declare And by these two effects is noted not some coÌ„mon declaring of the healthfull and heauenly doctrine but a most excellent and also extraordinary such as was done by the Prophets nay moreouer the practise vse and effect thereof was also shewed by God vnto them such as was the vow of the Nazarites taken vpon them by many of their children so that God promiseth no singular and especiall thing vnto his the worship and doctrine of God hath nothing peculiar and proper the which God hath not clearely bestowed vpon these Israelites The which thing to be most true the interrogation or asking of a question following doth teach Is not this true and also these wordes saith the Lord which two things are added that the consciences of these men albeit neuer so stubborne and brutish in the acknowledging of God his benefites might be touched most sharply and that the confession of the trueth to the iustifying of GOD might bee wrested from them in spite of theyr teeth Ver. 12. But ye gaue the Nazarites Wine to drinke and commâ—ded the Prophets saying Prophesie not The coÌ„tempt of all the former benefits of God NOw followeth the contempt or despising of all the former benefites but especially of this fourth and last that is of the greatest and the which they ought to haue made most account of For both in the Prophets and Nazarites they shewed that they vtteâ—â— despised euery excellent gift of God The Nazarites they moueâ— and entised and in the end perswaded to breake their vowe froâ—â— the Prophets they tooke away freedome to speak and forbad theâ— to prophesie Then both which what could be committed moâ—â— shamefull of the Israelites Vers 13. Behold I will presse you as the sheaues are pressed vndeâ— cart that is loaden The punishmeÌ„t most grieuous for their former sinnes AFter the sinnes of the Israelites the Prophet sheweth vnto then their punishment and the same most grieuous from the which nothing foreseene either by the wisdome of man or sought out by riches or giuen by nature shall deliuer them to the ende that they should most certainly assure themselues that they onely remedy to escape this miserie doth consist and rest onely in repentance and true turning of the minde vnto God And this verse containeth two poynts first the person of him that speaketh and threatneth these iudgemeÌ„ts 1 The person of him that speaketh This is that same God Iehouah euerlasting almighty least the Israelites might thinke themselues able to withstand his power and so consequently escape these iudgements of God as hypocrites and prophane persons do suppose it may come to passe To this purpose pertayneth that which is ver 16. in the ende of this chapter the saying of the Lord or saith the Lord. 2 The punishmeÌ„t The punishment it selfe is here declared the same most hard For God shal in such sorte presse these obstinate or stubborn Israelites as a cart full loaden is wont to doe the sheaues in haruest the which it beateth and treadeth in the flower for this is a n = * Metaphora is a figure wherby a word is changed froÌ„ hiâ— natural prâ—per siâ—nification vnto a like as to see for to vnderstand to heare for to obey to thirst for to desire c. Metaphor borrowed from those that tread out corne For in olde time they did beat out their corne in the floore with Cartes Waines and Draies the which we now do with â—lailes Of this kinde and manner of beating out of corne out of the sheaues eares with Waines and Cartes we may read Isai 28. ver 27.28 where the Prophet hath these wordes For fitches shall not be threshed with a threshing instrument neither shall a Cart wheele be turned about vpon the Cummin but the fitches are beaten out with a staffe and Cummin with a rodde Bread corne when it is threshed he doth not alwaies thresh it neither doth the wheel of his
cart alwayes make a noise neither wil he break it with the teeth therof God then wil rise vp vnto the punishment of the Israelites that is the rebels against him not with a light hand or faint strength but with a great might force power Confer this kinde of punishment of the Israelites with that of the Moabites threatned Esay 25. ver 10 11. There wee reade thus For in this mountaine shall the hand of the Lord rest and Moab shall be threshed vnder him euen as straw is threshed in Madmenah And he shal stretch out his hand in the midst of them as he that swimmeth stretcheth them out to swimme and with the strength of his hands shall he bring downe their pride Vers 14. Therefore the flight shall perish from the swift and the strong shall not strengthen his force neither shall the mighty saue his life Vers 15. Nor he that handleth the bowe shall stand and he that is swift of foote shall not escape neither shal he that rideth the horse saue his life The prophet in these 2 verses answereth all their vain opinions for the escaping of their punishment to come AN explanation or more plaine laying open of their punishment For he setteth down the maner of this iudgement to come and in the meane season he answereth all their vaine opinions concerning the escaping of this punishment Now the maner of this iudgment is that all the refuges or wayes to escape the which euery one of them supposed that they had God shall make voide and vnprofitable and to stand them in no stead whether they bee naturall as swiftnes of foote and strength of body or attained vnto by industrie diligence and witte as power and authoritie among others skill in warre and fight or riches and trayned horses And hereby also appeareth the answere vnto the vaine cogitations or furmises of euery one of them to deliuer themselues from this iudgment of God For some of them did oppose or set their naturall strength against these threatnings of God and some their riches and authority But nothing besides the mercy of God it self can deliuer vs from his iudgements Only the mercy of God deliuereth from his iudgments the which his mercy is to be obtained of vs only by true repentance of mind through the promises of God in Christ Vers 16. And he that is of mighty courage among the strong 〈◊〉 shall flee away naked in that day saith the Lord. COmmoration Commoratio or staying in the setting out of the iudgements 〈◊〉 God against the mighty for to the end that the rest may vnderstand and be assured that nothing can set them in security or safeâ—â— against their sinnes and the iudgements of GOD he doth stay 〈◊〉 terrifying or fearing of the strong ones by name who thinke thâ—â— they aboue the rest can escape because they do excell in streng tâ—â— These therefore themselues also albeit neuer so valiant in body and strength shall flee as being afraid at the sight of their enemies yeâ— and they shall flee away naked to wit casting away their weaponâ— and armour as those that are afrayd are wont to doe and shall acknowledge themselues not able to match their enemies and to be affrighted And it is not some one or two that shall doe this but all Therefore they shal one with another by flockes and heaps shamefully run away either not at all withstanding their enemies or noâ— escaping those iust iudgements of God by means of their wondefull strength the which they boasted of before CAP. 3. Vers 1. Heare this word that the Lord pronounceth against you Oâ— children of Israel euen against the whole family which I broughâ— vp from the land of Egypt saying Another sermon threatning the iudgements of God against the Israelites ANother Sermon wherein Amos threatneth the iudgements of God against the said Israelites and that repeating expressing the commaundement of God least that because these men were wonderfully hardened the former threatning should by and by vanish away or least it might seeme to haue been threatned but for fashion sake as hypocrites with these toyes and iuglings are wont to shift of the threatnings of God be they neuer so great and earnest But this verse containeth two chiefe poyntes Two partes of this verse 1 Attention First it hath a commendation or getting attention or marking of the things that are to be spoken for the Prophet winneth authoritie vnto his ministerie from the Maiestie of God himselfe whome Amos doth witnes to speake these things rather then himselfe being but a man Therefore when as the Israelites doe heare these things they must giue eare vnto them not as the voyce of a mortall man but as if they should heare the sound of the euerlasting word of God This is the first point of this verse The second 2 Vnto whome this Sermon belongeth vnto whom this prophesie belongeth And generallie it belongeth vnto all the tribes the which God brought out of Egypt but especiallie vnto the kingdome of Israel that is vnto the ten tribes the which had separated themselues from the kingdome of Iudah And this rehearsall of the benefite which God did vnto them hath a secret accusing of their ingratefulnes or vnthankfulnes and a reason and repeating of their more streight bond to serue and worship God Vers 2. You only haue I known of all the families of the earth therefore I will visit you for all your iniquities The chiefe point of this sermon a rehearsall of the great benefites of God towards the Israelites and of their vnthankfulnes for the same THe proposition or maine point of the whole sermon and declaring of the threatnings of God against the Israelites the contemners of God and in deede more wicked then other nations and of themselues vnexcusable And therefore here is also briefelie shewed how iust the iudgements of God were against them This verse containeth two things first a short but yet a plaine and notable rehearsal of the singular greatest benefits of God towards the Israelites namely for that the Israelites through the singular goodnes and bounty of God were preferred before other nations of the world that they alone only shuld be the people inheritance of God For God himself only vouchsafed theÌ„ this special fouour care prouidence knowledge of himself This fauour of God towards them before and aboue other people Dauid commendeth Psalm 147. ver 14. saying For he hath exalted the horne of his people which is a praise for all his Saints euen for the children of Israel a people that is neere vnto him And Paul Rom. 3. ver 1.2 Affirmeth that the preferment of the Iewes is great in comparison of other nations in these wordes What is then the preferment of the Iewes Or what is the profit of circumcision Much euery maner of way for chiefelie because vnto them were committed the oracles of God And yet more plainely cap. 9. ver
say your enemies shall bee at hand among you and shall presse and vexe you euery where and on euery side And both the equitie and the grieuousnesse and greatnesse of the iudgements of God doth herein also appeare that like as the Israelites haue vsed violence and been couetous so shall their strength also bee broken by their enemies that either they shall not be able to stand before them or if they stand before them they shall be slaine Moreouer their palaces the which were the receiuers of their robberies vniustly made by them and were their caues and dennes shall be robbed and spoyled by their selfe same enemies so that their punishment may be in euery condition fitting and agreeing with their sinne Vers 12. Thus sayth the Lord As the shepheard taketh out of the mouth of the lyon two legges or a piece of an eare so shall the children of Israel be taken out that dwell in Samaria in the corner of a bed and in Damascus as in a couch An amplification of the former punishment AN amplification of the punishment described before taken from the lamentable euent or falling out of things namely for that very fewe and scarse none at all shall remaine out of that destruction or be deliuered that is very fewe shall escape And that which followeth the Prophet doth set down vnder two similitudes taken from a shepheard with great difficultie and daunger pulling some little piece or part of his sheepe or other cattell out of the iawes of the lyon This therfore that here is added hath in it a great force and stirring vp of affection when he sheweth that there shall not many of those which dwell and liue delicatly and deintily in Scimron or Samaria it selfe that same braue and gorgeous citie deliuer and withdraw themselues out of this so great miserie and destruction A description of the riotous and deintie life of the Israelites in Samaria And this their nice and deintie life is described by their beds and couches of their houses vpon the which these daily lye rest themselues by reason of their wantonnesse and delicacie and excessiue pleasures and tendernes of liuing These then of whom he here speaketh are the rich and mightie ones who liue deliciouslie whose condition in such kinde of calamities and miseries will therefore bee the harder and their estate the more bitter for that they haue little been acquainted with such manner of vsage The Prophet therefore by this kinde of speaking doth as I haue sayd moue affection that he may at last stirre and rouse them vpto thinke on the matter Vers 13. Heare and testifie in the house of Iaacob sayth the Lord God the God of hoasts The seconde part of the iudgements of God against the Israelites ANother part of the iudgements of God against the Israelites and that declared and vttered in this place with great contestation or calling of God to witnesse For the former parte recited before shewed what should happen or fall out vnto the men themselues this latter part declareth what shall betide the countrey it selfe and otherthings which were in the countrey of the Israelites And this verse containeth two things and the same yet appertaining and ayming to all one marke namely to moue the Israelites with the feare of this punishment and to shew the certaine euent or issue and falling out of these threatnings except they repent The first contestation therefore or calling to witnesse of GOD threatning these iudgements against the Israelites 1. The Iewes are called as witnesses of the threatnings of GOD against the Israelites and to what end is made before the Iewes a people neere vnto the Israelites and their brethren by nature For God will haue these his threatnings against the Israelites to be declared vnto the lewes and that the Iewes be taken for witnesses of them so threatned that they may afterwards testifie and acknowledge the notorious and desperate hardnesse and stubbornnesse of the Israelites their brethren in contemning or despising the iudgements of God and on the other side the great care and most louing minde of God who so earnestly and timely did before hand giue warning of these things vnto the Israelites And that therfore God be iustified in his iudgments and men abide and remaine guilty as Dauid in his owne cause witnesseth of GOD Psal 51. ver 4. saying Against thee against thee onely haue I sinned and done euill in thy sight that thou maist be iust when thou speakest and pure when thou iudgest And so by this meanes the Israelites are made vnexcusable Therefore they shall know that these threatnings are not cast forth in vaine or that words are not vttered at all aduenture by the Prophet when as the Iewes their neighbours are called as witnesses of the fulfilling of them who themselues also by this meanes are by the way moued vnto repentance by the example of the Israelites 2 The titles of God heaped vp in this place together and what we are therby to learn Secondly in this verse is to be noted the heap of words and titles by the which appeareth that these things are threatned by almighty God and not by Amos a mortall man and a Neat-heard onely that they may be beleeued as most certainely to come to passe vnlesse the Israelites doe change their life For hereunto appertayneth this which the Prophet affirmeth that this which he vttereth is the saying of Iehouah and the same the Lord and God of hosts all which things doe auouch the authority and rule of God and do teach that there is in him power to performe and bring the same to passe Vers 14. Surely in the day that I shall visit the transgressions of Israel vpon him I will also visit the Altars of Beth-el and the hornes of the Altar shall be broken off and fall to the ground A descriptiō of the second part of Gods iudgemēts the which hath two parts A Description of the second part of the iudgements of God or punishment against the Israelites the which consisteth of two parts The first containeth the destruction of all their holy places that is of those places in the which because of their religions and Idolatries 1 The ouerthrow of their holy places they did put considence or trust And these places are signified vnder the name of Beth-el because they had placed the chiefe exercises of their Idolatry in the townes or cities of Dan and Beth-el God therefore in this place doth pull downe and take from them those things which they held as religious and holy and inuiolable or such as could not be broken and should remaine for euer because of their religiousnes and the which they did oppose or set against the threatnings of God as a most safe and sure buckler or shield whereunder they might hide themselues For all their holy places shall be ouerthrowne their altars shall be clouen in sunder and the hornes of their altars the which are
then in these and the like kinde of speeches doth not incourage men vnto sinne nor is delighted with those that sinne For God is not a God that loueth wickednes neither shall euil dwell with him Psal 5. ver 4. but he dealeth after this manner with desperate persons that he which is filthy may be more filthy Apoc. 22. ver 11. and that they may be made altogether vnexcusable In this verse there are three things to be considered 3. Things to be noted First the place it selfe where they did so grieuously sinne namely Beth-el and Gilgal Osee 4. ver 15. Though thou Israel play the harlot 1 The place yet let not Iudah sinne Come ye not vnto Gilgal neither goe ye vp to Bethauen nor sweare the Lord liueth These places Ieroboam had chosen out for Idolatrie in the south partes of Iewry 2 The ordinary sacrifices of that place Secondly the ordinary sacrifices the which were done there the which are heâ—â—â— called Transgression that is a notorious and heynous sinne aâ—â— therefore the more sacrifices that were made by them so much the more did these Israelites sinne and heape vp their iniquities vpon their owne heads The reason is because that this seruice was 〈◊〉 will-worship as in the next verse following and ordayned by mâ—â— not commanded by God nor allowed of him which kinde of seruice and worship God doth hate For so God speaketh of the sacrifices of the Iewes Ierem. 7. ver 22. I spake not vnto your fathers 〈◊〉 commanded them when I brought them out of the Land of Egypt concerning burnt offerings and sacrifices And Paul Coloss 2. vers 22. teacheth that such kinde of traditions all perish with the vsing and are after the commaundements and doctrines of men 3 The corruption of a notable part of God his worship Thirdly there is in this verse noted a corruption of a notable parte of the worship of GOD made by the Israelites and so consequently their most filthie superstition is in like manner noted whileâ—â— that euery three yeare they lay aside their tithes for the maintenance of those their Idolatrous seruices and the finding of them that labour about them as their Priestes c. in such sorte as God commaunded it to bee done for the maintenance of the Leuites that is for the nourishing of the maintayners and workemen about his true worship and seruice For so were the Israelites commaunded to laie vp theyr three yeares tithes for the mayntenance of the Leuites and for such other like vses Deut. 14 ver 28. At the end of three yeare saith Moses thou shalt bring forth all the tithes of thine increase of the same yeare and laie it vp within thy gates Then the Leuite shall come because he hath no parte nor inheritance with thee and the straunger and the fatherles and the widow whâ—â—â— are within thy gates and shal eate and be filled that the Lord thy Gâ—â— may blesse thee in all the worke of thine hand which thou doest And for this cause doth GOD by the Prophet Malachias cap. 3. ver 10. command the people to doe the like promising a blessing therunto Bring ye saith God all the tithes into the storehouse that then may be meate in mine house he meaneth for such vses as were appointed in the place of Deutronomie before cited proue me noâ— herewith saith the Lord of hostes if I will not open the windowes of heauen vnto you and powre you out a blessing without measure Vers 5. And offer at thankesgiuing of leauen publish and proclaime the free offerings for this liketh you O ye children of Israel sayth the Lord. Two other kinds of superstition and idolatrie of the Israelites THe Prophet reckoneth vp two other kinds of their superstition and idolatrie The one for that the Israelites offered peace-offerings vnto their Idols in Beth-el after the imitation or example of the true sacrifices of God whereof reade Leuit. cap. 6. from the beginning vnto the end of the seuenth verse 1. Their peace offerings But this in these Israelites was but an apish imitation without faith the commandement of God and true end of the same and therefore it was meere blasphemie The other for that they also made vowes and free will offerings 2. Their vowes and free will offerings after the imitation of the true worship of God and called vpon their gods with a most high voyce The which although they seeme to be done after the imitation or following or true godlines yet for as much as they were done in the honor of those vnto whoÌ„ they were done in that place and of those by whom they were done and for that end they are meere idolatrie and will worship and therefore are called in this place the deuices and inuentions of men and not the precepts or commandements of God or the seruice and worship of God And that we may be throughly resolued or perswaded that this is so there is added That the Lord hath so sayd and pronounced So then an apish imitation of the true worship of God is not in deed and truth the true worship of God Vers 6. And therefore haue I giuen you cleannes of teeth in all your cities and scarcenes of bread in all your places yet haue ye not returned vnto me sayth the Lord. The stubborne continuance of the Israelites in their sinne and the sundry punishment for the same AFter the setting downe of the outragiousnesse of the idolatrie of the Israelites he describeth their obstinacie or stubborne continuance in the same the which appeareth hereby for that they could not bâ— any afflictions or punishments be drawne from the same and be turned to worship and serue the true God Now then in this verse and certaine others that followe are reckoned vp sundrie their afflictions or punishments among the which the first and the same very great is famin 1. Famin. the which in this verse is mentioned and well knowne by the storie 1 King cap. 17. where you may reade of that same most notable famin in the dayes of Elias the which continued by the space of three yeares and an halfe at the least And 2. King cap. 4. mention is likewise made of another famin in the dayes of Elizeus Vers 7. And also I haue withholden the raine from you when there were yet three moneths to the haruest and I caused it to raâ—â— vpon one citie and haue not caused it to raine vpon another oâ—â— piece was rained vpon and the piece whereupon it rained not â—â—thered Vers 8. So two or three cities wandred vnto one citie to drinke wateâ— but they were not satisfied yet haue ye not returned vnto me sâ—â—â— the Lord. THe second punishment is Drought or drines 2. Drought altogether miraculous and wonderfull that it might euidently appeare that the same was sent of God being wroth against them For it rained 〈◊〉 some cities and in other some it rained not Moreouer there waâ—
and ioy so God both liketh and loueth and rewardeth the same and on the other side that his iustice requireth that he should punisâ— the contrary The Minor Iâ—e Iâ—raâ—lites are most wicâ—ed The assumption or minor proposition of this argument folloâ—eth in these words ye haue chaunged iudgement into gall that is to say ye are most lewd and wicked Therefore by the course of their whole life God doth argue and proue them guilty of horrible iniquitie For God speaketh generally ye haue changed so thaâ— whether the magistrates or pâ—iuat persons be looked vpon they are both here proued guiltie Further he saith Iudgement and the fruite of righteousnes that is whatsoeuer you doe owe vnto God or men the same you haue corrupted ouerthrowne changed into couetousâ—es and cueltie abusing vnto that your iniquitie and wickednes all the dueties and partes of man his life and societie So thâ—t 〈◊〉 were more tolerable to drinke and eate gall and wormewood then to be iudged by your iudgements to liue among you and to haue deâ—lâ—ng with you Behold what maner of life the life of those men is the which despise the truth and worship of God and how lamentable and miserable it is to haue conuersation and liuing with them Vers 13. Ye reioyce in a thing of naught yee say Haue we not gotten vs hornes by our owne strength Another proofe of the minor In these termes of art the which cannot so fitly be set â—â—wnâ— in English the ignorant Reader must craue the help of the learned ANother argument or proofe of the assumption of the former Syllogisme which was you are most wicked taken from their arrogancie or pride most outragious whereby they did shew themselues to be sacrilegious or robbers of God of his honour whilest they did attribute or giue that vnto their owne strength the which they were to haue thanked God onely for as was for example the estate and glory of the kingdome the which vnder Ieroboam the sonne of Ioas they had recouered But they attributed these things vnto themselues that is they made themselues their owne gods Wherein is a proofe of their notorious ingratitude or vnthankefulnes towards God and consequently a testimonie or witnes of their singular wickednes The Godly dâ—e acknowledge al their good gifts to come from God alone and doe praise him onely for the same So then the godly speake otherwise of themselues and of their felicitie or happines and of their strength for they attribute all their good giftes vnto God yea and that vnto him alone as appeareth Psal 44. ver 6.7.8 for there Dauid saith in the person of the godly I doe not trust in my bow neither can my sword saue me But thou hast saued vs from our aduersaries and hast put them to confusion that hate vs. Therefore will we praise God continuallie and will confesse thy name for euer Likewise Psal 89. vers 17. Thou art the glorie of their strength and by thy fauour our hornes shall be exalted Vers 14. But beholde I will raise vp against you a nation O house 〈◊〉 Israel saith the Lord God of hostes and they shall afflict yâ—â— from the entring in of Hamath vnto the riuer of the wilderneâ— The conclusion of the former aâ—gument THe conclusion of the former Syllogisme with a more plaiâ—â— laying open of the matter to wit when as there is no agreement betweene God and euill men but God the reuenger of inâ—quitie punisheth them and you for your partes are wicked therefore God also will punish you But hee doth furthermore in 〈◊〉 verse lay forth this reason and the kinde of the plague or punishment wherein consisteth the explanation or making more plaiâ—â— of the matter of the which I spake in the beginning of this verse The punishment then is The kinde of their punishment most grieuous and hard exile or baniâ—â—ment and captiuitie whereinto they shall be carried not by any ration neer vnto them and such as they knowe but by a nation faâ—e off and not only part of them or some one prouince of the kingdome of Israel onely but the whole countrie shall be afflicted 〈◊〉 punished euen so far and wide as that kingdome lieth and stretcheth God then shall raise vp nations against the Israelites and thâ—â— from farre countries to wit the Assyrians as appeareth 2. King cap. 17. vers 6. where it is recorded That in the ninth yeare of Hosh 〈◊〉 the King of Asshur tooke Samaria caried Israel alway vnto Asâ—â—â— and put them in Halah and in Habor by the riuer Gozan and in 〈◊〉 cities of the Medes Of this comming of the king of Assyria agaiâ—â—â— them Isay prophsieth also cap. 7. ver 18.19 which places are 〈◊〉 downe but a little before in this chapter namely ver 11. These Assyrians then shall cruelly range into all the quarters and borders 〈◊〉 their kingdome and shall driue the Israelites into narrow straiâ—â—â— and presse them spoile and vexe them from the entrance of the â—tie Hamah or Emath These places are like in respect of the boundes and borders but not in respect of the matter fâ—r the one speaâ—eth of their captiuitie and the other of their deliuerance and the riuer Euphrates or from the East vnto the riuer of Egypt or the riuer Sichor the which from the West did separat the land of the Israelites from Egypt Num. 34 ver 5. and 8. There is a like place Isai 27. ver 12.13 And in thâ—â— day shall the Lord thresh from the chanell of the riuer vnto the riuer of Egypt and ye shall be gathered one by one O children of Israel In thâ—â— day also shall the great trumpe be blowne and they shall come which perished in the land of Asshur and they that were chased into the land 〈◊〉 Egypt and they shall worship the Lord in the holy mount at Ierusaleâ— CAP. 7. Vers 1. Thus hath the Lorde God shewed vnto mee and behold hee formed grashoppers in the beginning of the shooting vp of the latter growth and loe it was in the latter growth after the mowing ALbeit that God in the Chapter before going hath declared what things should in the end fall out vnto obstinat and stubborne persons and chiefely vnto the Israelites and especially that at the last they should be carried away with great miserie and scarsitie from their owne homes into vnknown countries yet notwithstanding both in this chapter and in the other following he sheweth and foretelleth vnto the same parties other afflictions or troubles To what end these other smaâ—â—er punishmentâ— are threaâ—ned the which God would send vpon them before that same their last and vtter destruction both to the end that he might call them backe if by any meanes they were to be cured from their wicked life and also that albeit these more gentle and forerunning punishments were not to continue and last alwaies but at the length to cease and haue their end yet they should not
is which hath power ouer all things whome nothing can withstand who according to his pleasure and yet the same very iust changeth and ouerturneth when him pleaseth the nature and course and state of things Finally who giueth vnto all things their being which are and haue a being A descriptiō of God his omnipotencie by the effects of the same to wit Therefore this verse containeth a royall description of the omnipotencie or almighty power of God partly by the effects and partly by his name Iehouah that is euerlasting in himself and giuing vnto al things life and strength The effects are of two sortes First the Creation of all things of nothing 1. The creatiō of all things Synecdoche what it is see Amos cap. 5. ver 2◠contayned vnder the word Heauen by the figure Synecdoche Therefore God created the heauen of how long soeuer space and manifold stretching out it doe consist as it were of diuers lower roumes and vpper roumes The which heauen also he made most firme and also hanging ouer the earth And both these things to wit the Creation of the heauen and also the firmnes of the same is both a great myracle and also a notable worke and witnesse of the omnipotencie or almighty power of God 2. The power and rule of God ouer all creatures The second effect of his almighty power is the rule and authority of GOD ouer the things created the which at his becke and pleasure he changeth and establisheth for example whereof there is in this place reckoned vp the ouerflowing of the Sea into the maine land and the drowning of the same as it sometime fell out in the vniuersall flood and hath also often afterward since that time fallen out and doth euen yet in some places at this day come to passe as it did in Holland and Friezland some threescore years sithens nay not past twenty yeres agone as may be vnderstood by the Chronicle history of those countries for in those places many countries haue been drowned with waters Vers 7. Are ye not as the Ethiopians vnto me ô children of Israel sayth the Lord Haue not I brought vp Israel out of the lande of Egypt and the Philistims from Caphtor and Aram from Kir A Third confirmation from the person of those whom God speaketh vnto A third confirmation of this miserie from the person of the Israelites who so farre forth as they are considered in themselues are in no further regard and account before God then other nations Therefore God will no more spare them then other peoples as the Ethiopians or Arabians whome the Lord spared not for the same sinnes being angry with them Wherefore to make them know their original and first estate and pedigree hee telleth them by his Prophet Ezechiel cap. 16. ver 3. Thine habitation and thy kindred is of the land of Canaan thy father was an Amorite and thy mother a Hittite And so doth Ioshua also shew them cap. 24. ver 2. where he saith vnto them Your father 's dwelt beyond the flood in olde time euen Terah the father of Abraham and the father of Nachor What Hypophora is see Antos cap. 5. ver 21. The Hypophora or obiections of the Israelites might be we were remoued from Egypt of God his especial fauour therefore he will not punish vs. and serued other gods But there is added in this verse a secret Hypophora or answering beforehand of an obiection that might be made least because God vpon especiall fauour brought them out of Egypt they might thinke that therefore it was lawfull for them to doe any thing and that when they sinne they haue an especiall priuiledge before any other people The Lord indeede of his speciall grace brought them out of the land of Egypt and slew mightie kings for their sakes and as it is in the Psalme 135. ver 12.13.14 He gaue their land for an inheritance euen an inheritance vnto Israel his people For the which the Psalmist highly extolleth the name of the Lord immediately and sayth Thy name O Lord endureth for euer O Lord thy remembrance is from generation togeneration For the Lord will iudge his people and be pacified towards his seruants The answer of God is that this followeth not Because he spareth not other nations in their sinnes whom he remoued out of their owne land as well as them But the Prophet Amos here answereth that GOD brought other people as well as hee did them yea and such as were their neighbours from one countrey into an other whose sinnes notwithstanding he did not therefore leaue vnreuenged and vnpunished as they themselues with their eyes doe see And these people which in this place he speaketh of are first the Philistims whom GOD caused to remoue from Cappadocia into a countrey neere vnto the Iewes So also did he sometimes bring Aram that is the Syrians who themselues are borderers likewise vnto the Iewes So also did he sometimes bring Aram that is the Syrians who themselues are borderers likewise vnto the Iewes from the citie Kyr or Cyr or Cyrus into Syria Of this remouing of nations something is spoken not impertinent vnto this place Deut. 2. ver 23. for there Moses sheweth how the Anims the old inhabitants of the land of the Philistines were driuen out by the Caphtorims which are now the new Philistines and had their originall from Caphtor a towne in Cappadocia who came and dwelled in their steads Vers 8. Behold the eyes of the Lord God are vpon the sinfull kingdome and I will destroy it cleane out of the earth Neuerthelesse I will not vtterly destroy the house of Iaacob sayth the Lord. A fourth confirmation both from the iustice and also the prouidence of God Parts of this verse A Fourth confirmation both from the iustice of God also from his prouidence the which is contained in a very notable and excellent common saying And the prouidence of God is described herein for that God doth behold the meanes and doings of all kingdomes His iustice in that he punisheth vniust kingdomes in the end destroyeth them But this verse hath two parts The one in the which this confirmation is declared The other the which comprehēdeth as it were an exception of this sentence in the kingdome of Iudah 1. The confirmation it selfe As touching the declaration of the sentence or threatnings there are two things in the same to be noted First 2. An exception from the same Two parts of the confirmation that not only certain smal or light punishments are in this place threatned vnto whole kingdomes but also that their desolation and laying waste yea and finally their vtter ruine and ouerthrow is here foretold Secondly that this punishment is threatned vnto all vngodly and sinfull kingdomes that is to say 1. Vtter ruine in the which the contempt of God and iniustice doe raunge without punishment and scotfree For how great and florishing soeuer they are
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
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
before they fell away from the Assyrians and vntill that Samaria was besieged by Salmanazar king of the Assyrians because of the trecherie and rebellion of King Oseas For euen yet then the strength of the Israelites was so great that for the space of three whole yeares they withstood the Assyrians and all their greatest forces 2. King 17. whereupon that estate of this kingdome although their last state is compared vnto a man childe and not vnto a woman And he is called 2. The name of the childe Lo-ghammi or Loghnammi Lo-ghammi that is Not my people as Paul doth expound it Rom. 9. ver 25. For there speaking of the calling of the Gentiles hee citeth the place of this Prophet cap. 2. vers 23. after this manner I will call them my people which were not my people anâ— her beloued which was not beloued alluding vnto the names of Lo-ammi and Lo-ruchamah 3. The reason of the name The reason of the name because 〈◊〉 should come to passe after this destruction that the same whole part of the seede of Iacob Abraham that is the ten tribes shoulâ— not any more be reckoned the people of God nor should retaine the couenant of God or any signe thereof but that they shoulâ— liue miserablie dispersed among barbarous nations among the which they should neither keepe nor celebrate circumcision and the memory of the true GOD as namely hauing forgotten altogether the God of Abraham when as the Iewes notwithstanding in the captiuity of Babylon diligently retayned both as a token oâ— the couenant of God yet remaining with them The people of Israel in their captiuitie retained no seale of God his couenant So then the people of Israel in their captiuity retained no seale of the couenant of God and there fore ceased to be the people of God and the true God ceased also to be the God of this people or to be counted and called and acknowledged their Father And therefore they were in deede Lo-ghammi that is Not his people Vers 10. Yet the number of the people of Israel shall bee as the sand of the sea which cannot be measured nor tolde and in the place where it was sayd vnto them yee are not my people it shal be sayd vnto them ye are the sonnes of the liuing God A comfort for the smal number of the godly yet remaining A Comfort which the Lord interlaceth to rayse vp cheare and comfort the small but yet deare number vnto him of the godly the which did yet remaine in that people For albeit this kingdome should perish yet should not the Church of GOD in that people perish therefore notwithstanding For God would gather it out of the middest of this people of the which notwithstanding being dispersed among the Assyrians there should not be any more a body and in which people there should remaine no signe visible oâ— to be seene of the couenant of God To be short God gathereth his Church out of all peoples much more out of the Israelites Wherefore this prophesie of the gathering together and preseruing of the church appertayneth vnto the calling of the Gentiles also not only vnto the calling backe of these ten tribes of Israel as Paul teacheth Rom. 9. cap. ver 25. alleadged before in the verse immediatly before going where the Apostle as it is euident to be seen of euery one doth purposedly cite it to proue the calling of the Gentiles Two parts of this verse This verse therefore contayneth two things one of the preseruing in the meane season and restoring of the church and the same most plentifull or in great number 1. The preseruing and â—estoring of the Church so that it may afterwardes be compared vnto the sand of the sea which is infinite and cannot be numbered nor measured And this did then come to passe when as the Gentiles through the preaching of the Gospel were called vnto Christ The other it declareth those 2. Out of whome God will gather his church out of whom GOD will afterwards gather the selfe same Church to wit out of all them the which were not his people before or at that time Therefore this promise is generall as Paul teacheth Ephes 2. ver 1. where he sheweth that God quickned the Ephesians which were dead in sinnes and tooke them also into the number of his Church as it followeth anon after the beginning of that chapter So then those which before were not the people of God the same afterwardes were made his not onely people and inheritance but also his sonnes and the Temple of the liuing GOD such as were both the Gentiles and also the Israelites being conuerted vnto the Gospel and gathered together by Christ into one sheepfold as Christ teacheth Iohn 10. ver 16. where speaking of the Gentiles in time to be gathered vnto the Church of the Iewes he sayth Other sheepe I haue also which are not of this folde them also must I bring and they shall heare my voyce and there shal be one sheepfold and one shepheard And vnto these doth Peter Epist 1. cap. 2. ver 9. giue very glorious titles when he calleth them A chosen generation a royall Priesthood an holy nation a peculiar or purchased people to shewe foorth the vertues of him that hath called them out of darkenes into his marueylous light Vers 11. Then shall the children of Iudah and the children of Israel be gathered together and appoynt themselues one head and they shall come vp out of the land for great is the day of Izreel A confirmatioÌ„ of the former promise consisting of three partes A Confirmation of the former promise of the restoring of the Church and that in most great number from the declaring of the thing and manner of the same albeit that the kingdome of Israel shall perish 1. The two kingdomes shall be frienâ—â—y vnited And here are three things told that they shall then come to passe when as GOD will gather together that same his Church First that Iudah and Israel that is both those kingdomes shall come together into one the diuision of mindes being taken away the which was before betweene them both For when as God through the Gospell gathered the Church vnto Christ all such distinction hatred and grudge of sexe of men kingdomes nations which was before was taken away 2. They shall all châ—se vnto themselues one and the same head The second poynt is That all these shall choose vnto themselues one and the same head to wit Christ giuen vnto them by God For it is not in the power of the Church to choose her owne head but he that is by God himselfe set for the head thereof he onely may be the head Eph. 1. ver 22. for so Paul there witnesseth of God That he hath made al things subiect vnder the feete of Christ and hath appoynted him ouer all things to be the head to the Church But when as men
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
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
yet horrible before God The one for that they went to Gilgal and Bethâ—el the which here is called Beth-auen that they might there doe seruice and sacrifice vnto their Idols 1. Their idolatry at Gilgal and Beth-el Gilgal in this place I take not for the border of the kingdome of Israel and as it deuided the boundes thereof from the kingdome of Iudah but for a most famous Idol Temple the which was builded in those places and was commonly of all the Israelites frequented or gone vnto and with great superstition worshipped and had in reuerence See hereafter cap. 9. vers 15. cap. 12. ver 11. And before Amos 4. ver 4. and cap. 5. ver 5. Beth-auen is named for Beth-el Why Beth-el is here named Beth-auen to procure hatred vnto that place by so hard and bad a name For it was now no longer the house of God as the name doth importe but an house of Idols or of iniquitie and wickednes as Beth-auen doth signifie Concerning the naming of it Beth-el read Gen. 28. ver 19. There was more ouer another Beth-auen and by the proper name thereof so called in the promised land the which is distinguished and seuered from Beth-el and was in the borders of the tribe of Beniamin neere vnto Hai whereof read Iosh cap. 7. ver 2 and cap. 18. ver 12 13. Hereof we doe gather that glorious and godly names of Cities doe not excuse them before God or couer the euils that are there by the citizens committed So the Temple of God is called a denne of theeues For the names are changed the things being changed or else godly names doe turne vnto the greater hurt both of the places and also of the inhabitants or dwellers in them if they in godlinesse bee not answerable vnto their names 2. Their abusing or swearing The second kinde of their most filthy Idolatry is the prophanation or defiling and abusing of swearing The which is then done wheÌ„ as we either sweare by the name of idols only as is fouÌ„d fault withall Amos 8. ver 14. when he sayth They that sweare by the sinne of Samaria and that say Thy God O Dan liueth the maner of Beer-sheba liueth euen they shall fall and neuer rise vp againe or when as together with the name of the true God the name of â—dols is vsed also in swearing So was it at that time vsed to be done by the Israelites the which the Iewes in this place are forbidden to imitate or follow And against these that sweare by God and by idols the Prophet Sophonias cap. 1. ver 5. threatneth that God will plague and punish them where he writeth that God will cut off them that worship the host of heauen vpon the house tops and them that worship and sweare by the Lord We must sweare by the name of God only and sweare by Malcham For wee must sweare only by the name of the true God and not by the name of Idols or Saints And therefore Deut. 6. ver 13. Moses giueth this commaundement vnto the Israelites saying Thou shalt feare the Lord thy God and serue him and shalt sweare by his name And Iere. cap. 5. ver 7. accounteth this swearing by other theÌ„ by the true God to be a forsaking of God and a sinne so great that God cannot spare them that vse it speaking there in the person of God after this maner How should I spare thee for this Thy children haue forsaken me and sworne by them that are no Gods Vers 16. For Israel is rebellious as an vnruly heifer Now the Lord will feede them as a Lambe in a large place A reason why the Israelites are not to be followed of the Iewes THis is a reason why the Israelites are not to be imitated or followed of the Iewes and this same reason is two-fold The first is taken from the most foule and filthie fruit of the idolatrie wickednesse of the Israelites And this is That the Israelites being giuen ouer vnto those their sinnes and throughly inured and acquainted with them haue now ceased by any meanes to bee ruleable and obedient vnto God nay they haue vtterly shaken off his gouernmeÌ„t and yoke as an vnruly heifer Therefore lest the selfe same doe happen vnto the Iewes let them not bee partakers of the sinnes of the Israelites And this is a description of wickednesse altogether past recouerie For they are not compared vnto men in such sort rebellious but vnto bruit beasts and vnreasonable creatures to the end that the blockishnes of these rebellious and stubborne persons may be shewed and their foolish and peeuish minde bee described and layd forth as it were in his colours 2. A second reason why the Iewes should not imitate the Israelites The second cause is a most lamentable effect of the same stubbornnes of the Israelites against GOD the which followed their idolatrie and falling away from the true worship of GOD. And this is a most grieuous iudgement of God wherewith they are â—â—â—ortly to bee punished the which estate and condition the Iewes should not vnwisely drawe and pull vpon themselues And this iudgement of God against the Israelites is painted out vnder a similitude taken from the estate of a poore lambe of an yeare olde and most fearefull yea solitarie also and feeding in a ground or field of roomth and largenes enough indeede but where as it can see no other sheepe with it Vnder this similitude is foretold the laying waste of the land of Israel by reason of their sinnes the which then first happened when as the three tribes which were beyond Iordan were carried away by the Assyrians and afterward when as the other tribes of the kingdome of Israel were caried away also by the same Assyrians Therfore let not the Iewes pull vpon themselues the like punishment and so consequently let them not bee partakers of their sinnes Vers 17. Ephraim is ioyned to idols let him alone The conclusion THis is the conclusion whereby the most miserable estate of the Israelites is described that they were now vtterly and whollie become idolaters and therefore there is no part to bee taken with them but they were to be forsaken and left in that their filthinesse as those that were not at all to bee cured Diuersitie of iudgements about the meaning of this place Now some doe attribute these words vnto God speaking vnto the Prophet others attribute them vnto the Prophet himselfe speaking vnto the Iewes In effect it is all one Yet I for my part had rather haue them to be the words of the Prophet concluding and ending that his exhortation vnto the Iewes in the name of God What the figure Epiphonema is see Ionas cap. 2 ver 9. It is therefore the conclusion by way of an Epiphonema or acclamation like as was before vers 11. of this chapter 1. What Synecdoche is see Amos cap. â— ver 21. This conclusion containeth two things
this punishment is answerable vnto their sinne The Israelites hire straungers and gather them together so shall they also be gathered together by God and shall dwell as captiues by bandes and companies among their enemies They hire them with monie and charge themselues with tributes that they may haue that King to wit the king of the Assyrians for their helper so shall God greatly burden and charge these selfe same Israelites because of this king of Assyria and for the burdens and tributes the which they shall pay vnto him So then they haue begunne a little to burden themselues but God shall load them more heauily the which is to be vnderstoode by the figure Aposiopêsis Aposiopesis or the holding backe of something is when as we leaue some thing vnspoken vpon some affection or sorow the which may otherwise be easily supplied vnderstoode or holding backe of some thing that was to be spoken and the same appeareth and is gathered by the fense and meaning of this place Looke therefore after what maner we doe sinne and offend against God after the same for the most part are we punished by God Vers 11. Because Ephraim hath made many altars to sinne his altars shall be to sinne LIke as the Prophet hath alreadie described the rebellion of the Israelites against God in seeking helpe of men that were Idolatours and also the punishment which should therefore insue so doth he now recite the shamefull desperate idolatrie of the same persons in the casting off of the true worship of God such as he himselfe hath prescribed or appointed vnto theÌ„ in forging vnto themselues a false worship the which their sinne no lesse also then was their former shall in the ende feele and haue no lesse punishments And first of all is set downe the idolatrie it selfe 2 Parts of this verse and the furious or excessiue and outragious increase of the same among the Israelites secondly the punishment the which shall immediately and worthily insue thereupon 1 The bedlam idolatrie of the Israelites Their idolatrie was herein for that they had builded vp strange altars that is such as God disallowed to wit in Dan and Beth el their increase and outrage for that they had multiplied them 2 The punishment of the same 1 2 and daily also did increase them and this to that end that they might depart the further from the true worship of God the which was exercised at Ierusalem according vnto the appointment of the law of God and sinne the more grieuously against God There followed this sinne a most iust punishment namely this that these altars were an occasion vnto them of greater rebellion against God and of more grieuous transgression and more hainous sinne against God Therefore they were vnto them a snare and a trappe from whence they could not vnwinde and get out themselues no not vnder Oseas their last king who began notwithstanding some little reformation of this idolatrie but it came in the end to none effect 2. King 17. Now this punishment of God is most iust that the same thing which men doe frame and seeke out vnto themselues wittingly willingly as an occasion of sinne should â—urne and be vnto them an occasion of sinne also as Dauid Psal 109. ver 17. testifieth that it falleth out vnto the wicked saying As he loued cursing so shall it come vnto him and as he loued not blessing so shall it be farre from him The like hath Salomon Prov. 29. ver 6. where he saith In the transgression of an euill man is his snare meaning that his owne sinne intangleth him but the righteous doth sing and reioyce It is therefore a punishment most meete and iust that men should eate the beanes that they themselues haue threshed that is that they should be beaten with their owne rod. Vers 12. I haue written to them the great things of my law but they were counted as a strange thing An amplification of the former wickednes taken from the bounteousnes of God towardes them AN amplification of the former wickednes from the bounteousnes of God towardes them whereby they are made vtterly vnexcusable For they can not excuse themselues with any pretense or cloake of ignorance because that God had abundantly or plentifully instructed them concerning the lawfull way and manner of worshipping him For he himselfe had giuen and written them his law touching this whole matter Exod. 31. and had deliuered vno them precepts in the which they were throughly taught concerning their dutie toward God as appeareth Psal 19.119 and in the Psal 103. ver 7. Dauid affirmed of God The dignitie of the law increased by the Prophet The he made his waies knowne vnto Moses and his workes vnto the children of Israel And he increaseth the dignitie of this lawe and doctrine for as much as he saith that in it were precepts either pretious the great things of his law such namely as were neuer giuen vnto any other nation or as others translate it most large and plentifull as which doe containe prescribe It is not called the kings high way but the kings lawe But the sense is all one For after a prouerbiall kind of speaking it is called the kings lawe as the high way is called the kings way because like vnto it the law of God is plaine without crookes and turnings and euidently comprehende and teach all the points and parts of ordering and leading of our life holily In the first sense Moses extolleth the dignitie of the people of Israel aboue all other nations Deuter. 4. ver 8. in these words What nation is so great that hath ordinances and lawes so righteous as all this law which I set before you this day In the latter sense of the largenâ— and plentifulnes of the precepts in it conteined this law is called perfect Psal 19. also by Iames it is called the Kings high way cap. 2. ver 8. His wordes be these But if ye fulfill the royall or the Kings law according to the Scripture which saith Thou shalt loue thy neighbour as thy selfe ye doe well But what insued of all this that God gaue them so plaine pretious plentifull or perfect a law The Israelites counted this so holy plentifull and perfect lawe for a strange doctrine and nothing appertaining vnto them and despising it vtterly they vngodly framed vnto themselues another way of worshipping of God The which is a token of extreame contempt of God Vers 13. They sacrifice flesh for the sacrifices of mine offrings and eate it but the Lord accepteth them not nowe will he remember their iniquitie and visit their sinnes they shall returne to Egypt THe consequence the which conteineth both the condemning of this whole forged and ordeined worship besides and against the Law of God and also a most grieuous punishment of those which follow that worship 1 The condemning of this their kinde of worship As for the condemnation it is
their children vnto this destruction And this may bee vnderstood to haue been brought to passe two maner of wayes namely either whiles the fathers sent foorth their children vnto battailes so that afterwards they were slaine or whiles the fathers themselues being now captiues did bring foorth their children and shewed them vnto their enemies asking for them to put them vnto death The which latter interpretation I doe rather follow and embrace Vers 14. O Lord giue them what thou wilt giue them giue them a barren wombe and drie breasts The figure Epiphonema or acclamatio What this figure is see Ionas cap. 2. ver 9 THe figure Epiphonema or acclamatio whereby the Prophet doth very affectionatly and pitifully bewaile the estate of this people euen by making prayer vnto God that they themselues being both idolaters and hypocrites whom so great a punishment did touch might be warned and repent from their wickednesse It is therefore an earnest prayer of the Prophet and full of affection and pitie toward his nation For the Prophets were not voyd of all affection and pitie albeit that boldly and without feare according vnto the charge committed vnto them by God they did declare and vtter the iudgements of God vnto their people Reade both these places which are to long here to set downe And I for my part doe not thinke this to be a curse here in this place as is that which is contained in the Psal 109. from the 6. verse and certain other there following where the Prophet Dauid wisheth destruction vnto his enemies And as is that of Ieremie cap. 18. ver 19. to the end of the chapter where he prayeth against his aduersaries but I take it rather to bee a prayer wherein the Prophet desireth to haue so great miserie and punishment to bee turned from this people And this shall so be if God himselfe doe rather lay or send vnfruitfulnes and barrennes vpon their wiues and not if he giue their children to be slaine and miserably murthered of the cruell enemies That which before God threatned should come to passe Wherfore he doth not pray against the punishment of so wicked men although they bee his countrie men but that they may rather bee punished by God himselfe then by men because as Dauid sayd it is more tollerable farre better to fall into the hands of God then into the hands of men that are our enemies And therefore when he had the choyce giuen him for a punishment of his sinne in causing the people to be numbred either of seuen yeres famine or three moneths fleeing before his enemies or of three dayes pestilence he answered and sayd I am in a marueilous straite let vs fall now into the hand of the Lord for his mercies are great and let me not fall into the hand of man Sam. 2. cap. 24. ver 14. Therefore sayth the Prophet Lord giue what thou wilt giue that is to say Chasten them both as thou hast threatned concerning the destroying of their children and also as it is meete that it should be done but roote thou out O Lord that nation thy selfe by laying barrennes vpon their mothers and not that the Israelites should fall into the hands of their most cruell enemies of whom thou hast spoken For this is done to the laughing to scorne of thine owne selfe when as prophane or wicked and heathen men doe see themselues to haue gotten the vpper hand and doe destroy thy Church Vers 15. All their wickednesse is in Gilgal for there do I hate them for the wickednesse of their inuentions I will cast them out of mine house I will loue them no more all their princes are rebels Two parts of this verse A Garnishing and setting out of the matter wherein he both repeateth the cause of the former threatning and also the threatning it selfe Therefore this verse hath two parts One 1. The cause of the former threatning repeated wherein the cause is set downe againe The other wherein the same threatning is repeated but now more plainly by parts For here he expresly threatneth the princes in the verse following the rest of the people vnto all which he threatneth vtter destruction 2. The threatning it selfe repeated And as for the cause of so great a iudgement of God against all men and at that time against the Israelites is and alwayes hath been chiefly such iniquitie as reigned euery where in Gilead or Galaad both in the citie and also in the whole countrie without any punishment Idolatrie Crueltie Now this iniquitie was of two sorts to wit idolatrie and crueltie as appeareth both by the bookes of the Kings and also by this Prophet before cap. 6. ver 8.4 ver 15. And hereafter cap. 12. ver 11. Wherefore it is sayd That the whole sinne or wickednesse of this people was in Gilead For there more then in the other prouinces of the kingdom of Israel abounded and reigned both these iniquities and euery kind of hainous offences as well against God as against men Whereas therefore it is here sayd That all the wickednesse was in Gilead this must be vnderstood comparatiuely And thus much of the cause of the punishments And now are repeated the punishments themselues The hatred of God the which were hereupon to insue And the first is Hatred of God For God hateth all those which worke iniquitie and liue wickedly or vngodly Psal 5. Secondly the abandoning and casting off of the Israelites For he threatneth that he will driue this part of the people out of his house that is out of his inheritance familie and people Like as when God did acknowledge them for his and did loue them they were part of his familie and of God his peculiar people Therefore in this place I take the word house not for the Temple not for the worship of God whereof they are sayd that they shall be depriued but for the inheritance priuiledge and familie the which God had peculiarly adopted or chosen vnto himselfe in the feede of Abraham and had promised vnto him For when he calleth him out of Vr of the Chaldees he saith thus vnto him Gen. 12. ver 2. I will make of thee a great nation and I will blesse thee and make thy name great and thou shalt be a blessing I will also blesse them that blesse thee and curse them that curse thee and in thee shall all families of the earth be blessed And againe cap. 15. ver 1. it is sayd vnto him in a vision Feare not Abraham I am thy buckler and thine exceeding greâ—â— reward And Exod. 19. ver 6. God sayth thus of the children of Israel Ye shall be vnto me also a kingdome of Priests and an holie nation To this purpose reade Psal 81. So we Christians which through Christ haue succeeded or come into the place of their familie are called a holie nation a people whom God claimeth vnto himselfe as his proper and peculiar people And
and that with ciuill warres the which they themselues shall stirre vp within themselues one against another For so doe I expound that which is sayd There shall a tumult arise among thy people Therefore this spoyle and laying waste shall be committed not by forraine enemies but by the inhabitants of the countrie themselues because the Israelites shall arise one against another in ciuill warre the which is a most miserable kinde of battaile and punishment For in ciuill warres all things alwayes are most miserable Yet thus doth God oftentimes punish idolatrous people and Kings to entangle them with home-warres and to set them together by the eares within themselues And that this so afterwards came to passe the historie of the kingdome of Israel doth confirme or proue 2. King cap. 14. and so following Neither shall this laying waste ruine and destroying of the whole countrie and the cities thereof come to passe onely by the meanes of ciuill warres but it shall moreouer fall out to be so great that there cannot any greater be made by any enemie be he neuer so mortall and deadly For it shall be such as was that of the countrie of Arbel the which ouerthrow was giuen by Salmanazar 2. King 18. ver 34. for there the proud captains of Saneherib vpbrayed the Israelites with that ouerthrow when as they aske them Where is the God of Hamah and of Arpad Meaning that Arpad in which Arbel was was destroyed by Salmanazar Arbel was in a most fearefull and cruell maner destroyed by Salmanazar which here is called Shalman the fame of which ouerthrow was then fresh among the Israelites And this countrie of Arbel is beyond the riuer Euphrates and at that time the fame of that ouerthrow was come vnto the neighbour people and nations dwelling neere vnto it yea euen vnto the Israelites as of a destruction and ouerthrow of things very straunge fearefull and such whereof the like had not been heard before Finally the mother with her children shall by the inhabitants bee dashed against the rockes and stones the which is a kind of barbarous and outragious crueltie such as the Babylonians in the taking of Ierusalem vsed against the poore Iewes and therefore they pray vnto God that he in his iustice will cause them to be requited and payed with the like Psalm 137. ver 8.9 O daughter of Babel worthie to be destroyed blessed shall he be that rewardeth thee as thou hast serued vs. Blessed shall he be that taketh and dasheth thy children against the stones Vers 15. So shall Beth-el do vnto you because of your malitious wickednes in a morning shall the king of Israel be destroyed A reason of this their punishment THe rendring of a reason wherby their idolatrie set vp in Beth-el is drawen into hatred For that is the cause of all this euill and punishment Lastly the former punishment is here amplified For because of it their kings also shal be destroyed and that in a moment so that no hope shall remaine and be left vnto them CAP. 11. Vers 1. When Israel was a childe then I loued him and called my sonne out of Egypt This chapter with those that follow somwhat differ in argument or matter froÌ„ the former THis chapter together with the rest that follow containeth another argument in some sorte diuers and differing from the former For vnto this place both the iudgements and also the threatnings of God haue been rehearsed against the Israelites because of their sinnes But now henceforth euen vnto the eâ—â— of the booke the continuall bounty and vnmoueable good wil of God for his mercy and couenant sake is declared towards those which of those Israelites shall repent and feare God And albeit in this chapter as wel as in those that follow the Prophet doe make mention also of the sins of the Israelites and likewise of the punishments hanging ouer their heads for the same yet is this done not principally but by the way and by occasion namely to this end that the mercy and grace of God may appeare to be the greater who neuerthelesse saueth such as they were that is to say persons so disobedient and worthy of such a punishment Further it may appeare by the fift verse of this chapter The time about the which this sermon with those that follow was made that this sermon with those that followe were made after that the kingdome of Israel was now become tributary vnto the King of Assyria the which was done first by Manahem King of Israel who yeelded to pay a great tribute vnto Pul King of Assyria comming vp against him as it is recorded 2. King 15. vers 19. in those wordes Then Pul the sonne of Asshur came agaynst the land and Menahem gaue Pul a thousand talents of siluer that his hand might be with him and establish the kingdome in his hand So then the former sermons seeme to haue been before this time And this whole place hath a rehearsall of the couenant of God with the Israelites because that was the most true foundation of this perpetuall and continued good will of God towardes this people repenting that is towards the remnants thereof For God for this cause out of this most stubborne people chose some notwithstanding Two parts of this verse As for this verse there are two partes of it one wherein God sheweth his free loue toward that people The other in the which he rehearseth a most assured argument or token 1. God his free loue vnto this people and a most notable effect of this his loue The loue of God and the same as I said most free is shewed in these words When Israel was yet a childe I loued him 2. A notable argument and effect of the same For I take the hebrew word ki in this place not so much to note the cause as the time wherein God shewed that they were loued of him He therefore loued this people when as it was yet a childe The word childe by the figure Metalepsis I vnderstand of the miserable and seruile or bond condition 1 What the figure Metalepsis is see Oseas cap. 4. vers 18. What the figure Metaphora is see Amos cap. 4. ver 12. wherein this people at that time was when as God began to loue them and metaphorically also of the age and weaknes of them in regarde of their enemies to wit the Egyptians Therefore when as God at the first shewed that he earnestly loued these tenne tribes of the which the kingdome of Israel did consist they were among the Egyptians weake feeble and impotent or without strength like vnto children and were bond and intreated hardly for the worde Nagnar signifieth also a seruant and one that is bonde as also doth the worde puer among the Latines and pais with the Greekes Israel then or at that time was indeede a childe that is to say both weake and also a seruant when as God loued him
bent to rebellion against me though they called them to the most high yet none at all would exalt him A Rendring of a reason For he sheweth why God will so punish them for their counsels to wit A reason of their punishment because the people them selues that is all of them remaine turned away from God and doe sticke fast in the same stubbornnes of minde howe much so euer they be admonished or warned to the contrarie neuer so much and sundrie waies by the Prophets and other the seruants of God called backe againe vnto the true God I expounde the particle vau which some translate and by the word for that it be either a yeelding of a reason or else serue to lay out the matter more plaine 3. Things to be noted But in this verse there are three things to be obserued or noted First where as it is said My people are bent or cleaueth vnto that rebellion or turning away from God the which they haue once made 1 The worde people For by the worde people there is not onely one or two vnderstoode but all of them are thereby noted and comprehended This rebellion therefore of the Israelites against God as that of all idolatours is wont to be was common and generall which left but a fewe sound free from that wickednes and vntouched One or twaine may peraduenture be excepted but the greater part of the whole kingdome is questionlesse here condemned as Elias in his time seemeth to complaine vnto God 1. King 19. ver 10. when he saith vnto him The children of Israel haue forsaken thy couenant broken downe thine altars and slaine thy Prophets with the sword and I onely am left and they seeke my life to take it away Hereunto also appertaineth that which followeth by and by They doe not exalt him at all or together or one with another For this phrase or manner of speaking sheweth that there was but a verie fewe left the which in that people did worship the true God He therefore declareth that there was a departing made from God generally and that idolatrie was receiued euery where in all places and of all persons In the second place is to be noted that it is saide My people 2 The word my For this wickednes of the Israelites was so much the more foule and shamefull in as much as God had chosen vouchsafed and seuered this people by an especiall couenant for to be his owne proper and for an inheritance vnto himselfe And therefore God saith vnto the Israelites Exod. 19. ver 5. Now therefore if ye will he are my voyce indeede and keepe my couenant then ye shall be my chiefe treasure aboue all people though all the earth be mine And in consideration of God his especiall fauours vouchsafed this people before all others Dauid also Psal 147. ver 20. witnesseth of God saying He hath not dealt so with euery nation neither haue they knowne his iudgements The third thing to be noted in this verse is that which is added 3. The rest of the sentence noting the desperate stubbornnes of the whole nation Though they call them to the most high yet they do not together or at all exalt God or acknowledge him forsaking and casting away their Idols For in these words is described the desperate stubbornnes and disobedience of this people and nation One or two peraduenture were conuerted vnto God by the preaching of the Prophets but the whole neuer a whit neither was there any Edict or Decree made by the Kings that leauing and forsaking their Idols they should embrace receiue the true worship of God according vnto his word law giuen by Moses There were then some godly left among them and chosen of God among that people which were moued with his threatnings and did conuert or turne themselues but those were very fewe and a small number But the bodie it selfe of the people the publike state and companie of that whole kingdome retained and maintained their idolatrie and mocked condemned those few godly persons Thus doubtlesse did all euils growe and preuaile among the Israielites and especially idolatrie that when as Osea their last king would haue takeÌ„ it away he could not He did in some part diminish or lessen it but he tooke it not cleane away For it is sayd of him 2. King cap. 17. ver 2. That he did euill in the sight of the Lord but not as the Kings of Israel that were before him Vers 8. How shall I giue thee vp Ephraim how shall I deliuer thee Israel how shall I make thee as Admah how shall I set thee as Zeboim mine heart is turned within me my repentings are rouled together A confirmatioÌ„ beâ—onging vnto those fewe that repented at the threatnings of the Prophets A Confirmation which appertaineth vnto those fewe which repented at the threatnings of the Prophets and were in deede godly but this promise of God and so tender affection of minde belongeth not vnto the whole bodie of the people Therefore albeit that same smal remnant deserued to perish also with the whole bodie yet because they retained the seede of true godlinesse and had not vtterly cast away the remeÌ„brance of the couenant as those other wicked ones had done so also doth GOD promise that it shall come to passe that he will not destroy them and vtterly roote them out as he will those obstinate and stiffe necked ones but will of his great mercie preserue them and for his owne free promises made vnto such godly persons Two things to be noted But in this verse there are two things to be noted To wit the promise of GOD vnto such as truely repent and the phrase or maner of deliuerie of this promise in words As touching the promise 1. The promise it commeth in summe and effect to this poynt That those which feare God albeit they bee often punished 2 The phrase or maner of speaking in the deliuerie of the same are neuer notwithstanding vtterly destroyed or doe perish For GOD will haue his Church whose members they are to be perpetual as it is in the Psal 89. ver 29. where he promiseth that he will establish his couenant with Dauid and with the godly of his posteritie saying His seede also will I make to indure for euer and his throne as the dayes of heauen And Psal 72. doe the faithfull in the midst of all their troubles make their earnest praiers vnto God assuring themselues that how soeuer for their sinnes they are for a season afflicted yet shall they neuer finally and vniuersally be consumed So then the godly are neuer in such maner destroyed by God as was Sodoma or as was Seboim or as Adama the which cities were vtterly destroyed by God as appeareth Gen. 19. ver 24 25. Then the Lord rayned vpon Sodom and vpon Gomorah brimstone and fire from the Lord out of heauen and ouerthrew those cities and all the plaine
wise and their works are in the hands of God and no man knoweth either loue or hatred of al that is before them All things come alike to all and the same condition is to the iust and to the wicked to the good and to the pure and to the polluted and to him that sacrificeth and to him that sacrificeth not as is the good so is the sinner he that sweareth as he that feareth anâ—th Vers 10. Though I am the Lord thy God from the land of Egypt yet will I make thee to dwell in the tabernacles as in the dayes of the solemne feast AN Antithesis or setting downe of the contrarie vnto their deseruings expressed in the verse before For to the end that the stubbornnes and disobedience of the Israelites may appeare to be the greater God opposeth or matcheth against this their stiffe neckednesse his owne benefites and the same continuall and euen from the first times alreadie bestowed vpon them 1. The antiquitie of God his benefites toward them And first of all 02 the antiquitie or ancientues of the benefites of God is contained in this verse and secondly the continuing of them is declared The antiquitie or so long beginning of them was so farre as their mind can looke backe or behold them from long time past 2. The continuing of the same so that they 02 no sooner began to be a people and a notion seuered from others but they straight felt those infinite benefites of God whom notwithstanding they contemned or despised so stubbornly and treacherously and peruersly For euen from since the land of Egypt this selfe same God whom these doe not acknowledge for their God began to bee their God that is their keeper maintainer preserue and benefactor For he defended them against the iniuries the which were done vnto them by Pharao King of the Egyptians as he himselfe doth witnesse Exod. 3. ver 7.8 saying I haue surely seene the trouble of my people which are in Egypt haue heard their crye because of their taskemasters for I know their sorowes Therefore I am come downe to deliuer them out of the hand of the Egyptians and to bring them out of that land into a good land and a large into a land that floweth with milke and butter For had not God defended them the children of Israel had vtterly perished and that an hundreth times among the Egyptians in as much as both the Egyptians and also their King hated them with more then deadly hatred and bare such spite and enuie euen vnto the whole nation of the Israeliteâ— that they decreed at once to destroy them all And therefore Exod. 1. ver 10. The King sayth vnto his people Come let vs worke wisely with them lest they multiplie it come to passe that if there be warre they ioyne themselues also vnto our enemies and fight against vs and get them out of the land but God did euen then saue them and afterward altogether deliuered them and rid them from the gouernment of the Egyptians bringing them out of Egypt and that with a mightie armed and strong hand as it is in the Psalm 105. ver 23.24 c. Then Israel came out of Egypt and Iaacob was a stranger in the land of Ham. And he increased his people exceedingly and made them stronger then their oppressors In the second place is added the continuing of the benefites of God yet I made thee to dwell in tabernacles as in the festiuall and solemne dayes The word Gnod the which they translate yet signifieth rather in this place furthermore that the Prophet may declare that God neuer ceaâ—ed to handle this people gently from the time that he began to be their God He therefore cherished them and that with a meruailous care and loue For when as they dwelled in the wildernesse and in tabernacles or tents yet notwithstanding God nourished them there as if they had dwelled in a soyle abounding with all store of things and gaue vnto them all things in so great plentie as if it were in the solemne and feast dayes that is exceeding great God then in the midst of the desert or wildernesse prouided for them entertained and nourished them daintilie and cheerefully with birds and Manna as it is in the Psal 105. ver 37. and so to the end of the chapter Vers 11. I haue also spoken by the Prophets and I haue multiplied visions and vsed similitudes by the ministerie of the Prophets A Staying in the rehearsall of God his benefites toward them A Staying in the same matter wherein God proueth the continuing of his benefites towards the Israelites by the effects and the same most excellent and vnto Israel himselfe most healthsome And these effects are they raysing vp of Prophets among the Israelites by the which Prophets he sundrie wayes taught these Israelites awaked them and called them backe vnto their duetie and repentance of minde and of life And this questionles is a most singular benefite of God and greater then any earthly gift and any fruitfulnes of the earth whatsoeuer to wit wheÌ„ he sendeth his faithfull seruants and Prophets vnto vs. And therefore the people grieuously complaine of this want vnto God Psal 74. ver 9. where they say We see not our signes there is not one Prophet more nor any with vs that knoweth how long Three wayes of declaring the will of God by the Prophets But in this place God comprehendeth three kindes or wayes whereby the Prophets declare and expound the will of God and all the which he diligently and often vsed to conuert draw back the Israelites but all in vaine For he lost his labour for they continued in their old stubbornnes of mind and kept their old wont in seruing of Idols continually And so many wayes doth God reckon vp lest he might seeme to haue ouerpassed any thing The first way 1. Simple and plaine speaking wherby God doth coÌ„municat or impart himself vnto the Prophets by the Prophets vnto vs is plaine simple speaking or deliuerie of the word whereunto neither any vision or similitude is added The 2. kind is when as God speaketh by some vision that is to say 2. When some vision is added vnto the word wheÌ„ God addeth vnto his word speaking some external or outward shape wherein he appeareth and the which doth represent and resemble his maiestie and finally some outward signe of his presence So Numb 12. ver 6. God sayth Heare now my words if there be a Prophet of the Lord among you I will be knowne to him by a vision and I will speake to him by a dreame So Psalm 89. ver 19. the Psalmist sayth Thou spakest then in a vision to thine holie one And Matth. 1. ver 20. The Angel warneth Iosepth in a dreame to take Marie for his wife So Ezech. 1. and 10. God speaketh vnto Ezechiel by sundrie visions The third kind is 3. When by some outward
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
it The reason and cause of this their punishment and fleeing away with shame is because this citie was partaker and partner in those impieties the which were vsed in thâ—â— kingdom of Israel to wit that she might offer vnto God a strange worship For the citie Lachish sacrificed vnto God in the high places Neither is she sayd to be partaker onely of the same impieties or vngodlines but she was the author ringleader vnto the kingdome of Iudah yea and vnto Ierusalem it selfe of receiuing those idolatries whereby appeareth that she was the more iustly punished Vers 14. Therefore shalt thou giue presents vnto Moresheth Gath the houses of Achzib shall be as a lye to the Kings of Israel A digression with an amplification of the miserie of the citie Lachish A Digression wherein is contained by the way an amplification of the miserie or punishment the which shall happen vnto the citie Lachish For it shall send presents vnto cities most farre off that they would giue her entertainment when she fleeth and let her haue place to flee vnto them to wit vnto Morestha or Moresheth the which citie is neere vnto the Philistims and vnto their towne Gath or Geth shall Lachish humbly send gifts that it may be lawfull for her to flee thither so great shall be the feare of the citizens of Lachish and so wide their flight But by the sentence following the which is contained in this selfe same verse the Prophet seemeth to signifie that this helpe sought after by them of Lachish shall stand them in no stead and be vnprofitable vnto them For the Prophet addeth The house of Achzib the which is neere both vnto Morestha and Maraschah shall deceiue euen the Kings of Israel themselues vnto whom notwithstanding this house shall promise ayde and shall receiue gifts of them as Morestha did of thee O Lachish Whereby appeareth that there shall at that time be a great abashment of all peoples neere vnto the Israelites when as none shall then dare to ayde and helpe either the Israelites themselues or els one another for feare of the enemies Whereof may worthilie be now vnderstood and concluded that this ouerthrowe of the Israelites shall be very great the which God would haue signified vnto them by these so many narrations and foretellings of things to come Why the Prophet maketh mention of Achzib Further the Prophet doth very fitly make mention of the treacherie and lying wherewith the inhabitants of Achzib deceiued the Kings of Israel to shew that this ayd of them of Lachish should be but vaine Wherein also he pleasantly alludeth and hath resemblance vnto the name of Achzib for Chasab from whence it is deriued signifieth a lye Therefore these shall indeede receiue the wages gifts and money giuen them by the Kings of Israel yet shall they not keep their promise nor send souldiers nor promised aydes but shall disappoynt them Now if these of Achzib being both farther off from the kingdome of Israel then those of Moresheth from the citie Lachish and being of more power to defend themselues against the Assyrians then they of Moresheth namely when as they of Achzib are an whole house and familie possessing many townes and a strong nation and populous and Moresheth vnto which they of Lachish shall flee is but one only towne of Iudah finally if they of Achzib being both requested and receiuing gifts of the Kings of Israel deceiued them notwithstanding and were no ayde vnto them what may they of Lachish hope for at the hands of those of Moresheth Iust nothing For they of Moresheth are not more constant or true of their word then those of Achzib nor bolder then they nor better nor farther off from the danger of that destruction nay these cities are neere one to another Morestha Marescha Achzib Iosh 15.44 Vers 15. Yet will I bring an heire vnto thee O inhabitant of Mareshab he shall come vnto Adullam the glorie of Israel A particular shewing what shall fall out vnto Mareshah ANother descending or comming downe vnto particulars the which describeth what shall come to passe peculiarly vnto the towne Mareshah the which was neere vnto Achzib and Moresheth as the Prophet shewed before concerning Lachish And this also appertaineth to the amplifying of the greatnes of the fall of the Israelites the which shall reach vnto so many townes being farre off from them How great therefore shall it be among the Israelites themselues vpon whom the greatest waight and burden of this destruction shall lie In the meane season the Prophet teacheth what punishments the Lord will send vpon the Iewes also because of their sinnes that being admonished or warned by these predictions or foretellings they might repent and amend their life Two parts of this verse But this verse hath two parts One which threatneth a punishment to come vpon them of Mareshah 1. The punishment of Mareshah the other the Epiphonema or exclamation of the Prophet in these words O glorie of Israel or the glorie of Israel The punishment of them of Marescha shall be this That both they and their borders shall be possessed of those forraine enemies and peoples 2. The exclamation of the Prophet the which by the Assyrians shall be brought as Inhabitants into the kingdome of Israel and Samaria The which things doubtles came to passe after the ouerthrowing of that Kingdome by Salmanazar 2. King 17. ver 24. the wordes whereof are these And the King of Asshur brought folke from Babel and from Cuthah and from Aua and from Hamah and from Sepharuaim and placed them in the cities of Samaria in stead of the children of Israel so they possessed Samaria and dwelled in the cities thereof The Assyrians therefore at that time when as they tooke Samaria inuaded also the towne Marescha albeit that it appertained vnto the kingdome of Iudah Iosh 15.44 And they inuaded also the townes thereof and the coastes and borders of that countrie euen vnto Adullam And those coastes they afterward retained and replenished or filled with new inhabitants by them brought thither the which new inhabitants the Prophet termeth possessors or heires that is winners of Marescha nay inuaders of other mens goodes and not the lawfull owners and such as held those places by good right Whereupon they were afterwards turned out of those places by Iosias King of Iudah 2. King 23. ver 4.8 And these Assyrian new possessors shall come as farre as vnto Adullam and so they shall also get a great part of the kingdome of Iudah because that the shardes of the ruine and ouerthrow of Israell shall reach and leape out euen into the kingdome of Iudah For Adullam is in the tribe of Iudah Iosh 15.35 and a stonie and rough countrie And this is the punishment and ouerthrow the which from that burning and firing of the kingdome of Israel shall reach vnto the citie Marescha and the borders thereof 2. What the sâ—gure Epiphonema is see Iona.
of this their crueltie and also couetousnes for that in the time of quiet and peace they notwithstanding handled and vsed with all crueltie euen women themselues and children who otherwise are wont to be priuiledged and goe free in the time of warres and battaile As for the women a fearefull and vnwarlie kinde of people they thrust them out of their houses by force or else carried them away from them violently The which seemeth to be referred vnto the selfe same cruel part of theirs the which is 2. Chr. 28. ver 8. of the great multitude of those of Iudah led away captiue reported in that place thus And the children of Israel tooke prisoners of their brethren two hundreth thousand of Women sonnes and daughters and carried away much spoyle of them and brought the spoyle to Samaria But these houses of theirs hee calleth the houses of delites or pleasant houses in the which those women were from their childehood most tenderlie brought vp and therefore this trouble was so much the more heauie and grieuous vnto them For the woman kinde it is mostlie to keepe the house and to bee at home and looke what houses they haue once and from their childhood been vsed vnto they are greatly delited withall and therefore are they wont to be drawne from them with groat sorow heauines So thē these words Their pleasant houses or the houses of delites are set downe greatly to moue affection Further these selfe same Israelites do vncourteouslie coueteously spoyle or bereaue the children whilest they are yet most young and tender of their garments and clothing the which because in that age they are wont to bee giuen them somewhat trim and costly they are called in this place Hadari that is pretious ornaments And the Prophet noteth out little children being as yet most tender to the end that this their couetousnes may seeme to be the more cruell Last of all he addeth for euer or continually that is making no end of robbing and spoyling The which also doth greatlie amplifie or increase their sinnes and wickednes Conferre with this place that of the 12. Psal ver 5. Now for the oppression of the needie and for the sighes of the poore I will vp saith the Lord and set at libertie him whom the wicked hath snared And Psal 146. ver 9 The Lord keepeth the strangers he relieueth the fatherles and widdow but he ouerthroweth the way of the wicked Vers 10. Arise and depart for this is not your rest because it is polluted it shall destroy you with a suddaine destruction The conclusion THe conclusion Therefore these shall be punished and that worthely by God and shall of God be driuen into exile or banishment by force being spoyled of all their goodes and led away from their owne natiue countrey like as they spoyle others and draw them away from their countrie and houses But here in this verse there is conteined a secret Hypophora What the figure Hypophora is see Amos cap. 4. ver 21. or answering of an obiection For when as the land wherein the Israelites dwelt was giuen vnto them by God himselfe peculiarly for a possession as the godly doe acknowledge Psal 44. ver 3. They inherited not the land by their owne sword neither did their owne arme saue them but thy right hand and thine arme and the light of thy countenance because thou didst fauour them these tooke exception and obiected That therefore they and their successors should be and dwel in it for euer God therefore answereth Not so for you haue polluted or defiled that land Therefore it also shall spue you out and that most violently and so the captiuitie or banishment of your whole nation shall be most sorrowfull and vniuersall So God threatneth the Israelites Leuit. 18. ver 25. saying And the land is defiled therefore I will visite the wickednes thereof vpon it and the land shall vomit out her inhabitants Therefore certaine countries and certaine cities are giuen vs by God to be inhabited Why God giueth vs lands and countries to inhabit or dwell in that in them we should serue God holilie not that we should with our sinnes defile those lands Wherefore Psal 107. ver 34. Dauid teacheth vs That God turneth a fruitefull land into barrenes for the wickednes of them that dwell therein And ver 39.40 that for the same cause Men are diminished and brought lowe by oppression euill and sorrow he powreth contempt vpon Princes and causeth them to erre in desert places out of the way Vers 11. If a man walke in the spirit and would lie falselie saying I will prophesie vnto thee of wine and of strong drinke hee shall euen be the Prophet of this people Vnto what contempt of God and his doctrine the Israelites were come NNow at the last God sheweth into what contempt at the length or despising of his Maiestie and true doctrine these fellowes are fallen namely that now they would haue no true Prophets but would heare onely false and lying Prophets and such as should feede men with winde that is to say mock them with vaine and feined promises Of such speaketh Ieremie cap. 22. ver 22. The winde shall feede all thy Pastors And cap. 5. ver 13. And the Prophets shall bee as winde and the worde is not in them thus shall it come vnto them Two things to be noted in this verse And Hosea cap. 12. ver 1. Ephraim is fed with the winde and followeth after the East winde So then there are two things to bee noted in this verse The one the phrase or kinde of speaking 1. The phrase What the figure Mimesis is see Oseas cap 4. ver 18. the which describeth or setteth forth this disobedience of the Israelites And it is a Mimesis or imitating and following of the wordes of the false Prophets For he expresseth the wordes of the false Prophets that hee may the more easelie lay the whole matter before their eyes and shew it to be true The wordes were I will preach said these false Prophets or Prophesie vnto thee for wine and for Sicera that is for euery sweete drinke and strong such as will make drunke the which shall be vnto thee and growe this yeare For I thinke that in these wordes is not so much signified the price or reward the which notwithstanding these Prophets required as namely being in deede hirelings as the thing it selfe to bee noted whose increase they promised vnto the Israelites as from the mouth of God that they might turne them away from the threatnings of the true Prophets and from the feare of the iudgements of God Example 1. King 22. ver 12. in all the false Prophets which agree with Zidkiiah against Michaiah and prophesie vnto the King saying Goe vp to Ramoth Gilead and prosper for the Lorde shall deliuer it into the Kings hand And ver 24. When Zidkiiah smiteth Michaiah and asketh him when went the spirite of the
Lorde which he neuer had from me to speake vnto thee So Ierem 28. ver 2. Hananiah the false Propher lyeth and saith Thus speaketh the Lord of hostes the God of Israel saying I haue broken the yoke of the King of Babel And therefore against such in the chapter following ver 8. Ieremie saith thus vnto the people Thus saith the Lorde of hostes the God of Israel let not your Prophets and your south sayers that be among you deceiue you neither giue eare vnto your dreames which you dreame For they prophesie you a lye in my name I haue not sent them saith the Lord. And ver 21. setting downe particular examples Thus saith the Lord of hostes the God of Israel of Ahab the sonne of Kolaiah and of Zedekiah the sonne of Maaseiah which prophesie lyes vnto you in my name Beholde I will deliuer them into the hand of Nebuchad-nezzar King of Babel and he shall slaie them before your eyes Therefore concerning the Prophesies of such as these it shall fall out as Paul writeth 1. Thess 5. ver 3. When they shall say peace and safetie then shall come vpon them suddaine destruction as the trauaile vpon a woman with childe and they shall not escape Wherefore the Prophet to shew this humor of the false prophets in preaching lyes for gaine vseth the letter Lamed and not the worde gnal that as I said he might signifie that these when afflictions or troubles were at hand setting themselues against them promised that all should be well but falsely notwithstanding 2. A description of the false prophets by two titles The second thing that is here to be noted containeth a description or setting out of these false Prophets by their epithets or titles the which are here twaine for they are said To walke in the spirite or winde that is to say to seeke after and boast of vaine things For the word spirit or winde in this place 1. That they walke in the winde and often else where doth signifie emptie promises smokie boastings vaine as it doth Oseas 8. ver 7. For they haue sowne the winde and shall reape the whirlewinde And Prouerb 11. ver 29. He that troubleth his own house shall inherit the winde So then these false Prophets are but things puffed vp with winde cloudes without water as Iude saith in his epistle ver 12. speaking swelling vanitie as Peter saith Epist 2. cap. 2. ver 18. In a word great boasters but vaine Also they are said to lye falsely 2. That they lye falsely For they are found to promise false things that is to say not ignorantly as it often falleth out beyond our hope but wittinglie and knowing of it and therefore to lye that is of set purpose to deceiue men whereby their offence is shewed to bee the more shamefull and the lesse excuseable After the same manner and with the same colours are false prophets painted out by Peter in his second epistle cap. 2. and by Iude in his epistle And therefore they are most mad and enemies vnto their owne saluation which wish for such teachers follow them or preferre them before the true prophets of God The which thing notwithstanding the spirit of God hath foretold shal fal out vnto vs vnder the gospel 2. Tim. 3. Vers 12. I will surely gather thee wholly O Iaacob I will surely gather the remnant of Israel I will put them together as the sheepe of Bozzah euen as the flocke in the midst of their folde the cities shall be full of brute of the men What followeth their contempt of the truth and loue of lying A Consequence or shewing what followeth after these great sinnes For the Prophet sheweth what followeth worthylie of so notorious and shameles publike contempt or despising of the trueth and louing of lying to wit vtter destruction of the whole nation and the same also most miserable So Paul 2. Thes 2. vers 11 12. teacheth what should ensue vpon those that receiued not the loue of the trueth that they might be saued saying Therefore God shall send them strong delusion that they should beleeue lies that al might be damned which beleeued not the trueth but had pleasure in vnrighteousnes The destructiō of the whole nation of Israel First then in this verse is set forth the fall and destruction of this whole nation of the Israelites the which is distinguished or seuered out from the Iewes because that God will gather together all Iacob out of euery quarter of theirs and will assemble together the Israelites either lying hidde and scattered for feare of their enemies or continuing and abiding yet by companies and commonly in their townes and cities For the Prophet vseth such wordes as doe containe all the kindes of gathering of a thing together to wit Asaph and Kabats God then will gather them together not to saue them but to slay them as sheepe of Bozra that is fat and fitte and appointed for the slaughter For Bozra was a pasture countrey and a rich from whence most fatte sheepe and meete for meate were set to the shambles and were killed And hereunto alludeth the Prophet Isai cap. 34. vers 6. when he sayth The sworde of the Lord is filled with blood it is made fat with the fat and with the blood of the lambes and the goates with the fat of the kidneies of the rammes for the Lord hath a sacrifice in Bozrah and a great slaughter in the land of Edom. So thē the Lord will gather the children of Israel together vnto the slaughter both all and together yea and euen those which hoped that they should be left and saued at least wife had escaped many dangers For GOD will not spare euen these neither shall they therefore escape To bee short they shall bee gathered together by God as a flocke of sheepe to be slaine and that same multitude shall bee great the which in those places shall bee gathered together and as a great flocke they that are gathered together and captiues shall in the folde by reason of the multitude be in a tumult and vprore Therefore these so many threatnings the ouerthrowe of this whole kingdome of Israel be it neuer so grent is described Vers 13. The breaker vp shall come vp before them they shall breake out and passe by the gate and goe out by it and their King shall be before them and the Lord shall be vpon their heads The great miserie of the ruine destruction of this people NOw in this verse the great miserie and most heauy plight of the ouerthrow and destruction of the same people is liuely described as it were by a certaine laying of it open vnto the eye to be seene namely that both they with so many their miseries to come might be moured and repent and we also which reade these things by this description or table of the iudgement of God against the rebels and vngodly and wicked men might be afraide on our own
bone And thus despitefully was the Prophet Michaiah vsed by the false Prophet Zidkijah before two Kings 1. King 22. ver 24. This was fulfilled in King Sedechias and other princes of the Iewes who were despitefully vsed by the Babylonians 2. King cap. 25. ver 7. where it is said of them That they slew the sonnes of Zedekiah before his eyes and put out the eyes of Zedekiah and bound him in chaines and carried him to Babel This also came afterward to passe iust according vnto the letter in our Sauiour Christ the true Captaine of his Church Matth. 26. ver 67. of whose vile vsage it is there written thus Then spate they in his face and buffetted him and other smote him with roddes In a word there is in these words expressed exceeding great miserie and trouble of the Church Vers 2. And thou Beth-leem Ephrathah art little to bee among the thousands of Iudah yet out of thee shall he come foorth vnto me that shall be the ruler in Israel whose goings forth haue been from the beginning and from euerlasting A Comfort or an answer lest the miserie and punishment described in the verse before A comfort for the godly might seeme to remoue and take away the deliuerance of the Church for it shall not be able to doe it For there shall arise vp a Captain and deliuerer vnto Israel out of a most small towne if ye consider it as it was in the time of the Prophet to wit out of Beth-lehem which shall deliuer the Church out of these miseries namely that same euerlasting vnconquerable Captaine of his Church appoynted of God vnto this purpose from euerlasting he I say shall arise and bee borne out of that towne Wherefore here also are two things to bee considered The one what God promiseth 1 What God promiseth the other in what phrase and maner of speaking He promiseth that there shall come a Captaine vnto his Church 2. In what maner of speaking and such a one as hath bin appoynted vnto the same long sithence my one that is from euerlasting who shall deliuer the same And he addeth the place also from whence he shall come to wit Beth-leem Ephratah that is which is in the tribe of Iudah Neither ought the sight and condition of the place as it then was to terrifie or dismay them It was in deed a small towne at that time among the Captaines tribes and other townes and cities of Iudah neuertheles notwithstanding out of it shall that same Captaine which shall be the deliuerer of the people be borne Mat. 2. ver 4.5 6. Where the chiefe Priests and Scribes of the people assembled by Herod and demaunded of the place of the birth of Christ make answer that it should be in Beth-leem And for proofe thereof doe cite this place of our Prophet For so doe the counsels of God differ from the counsels of men and God choseth those things which are abiect or base and of small accountes among men For as hee teacheth vs by his Prophet Esai cap. 55. ver 8. His thoughts are not our thoughtes neither are our waies his waies Christ the foundation of all the promises of God toward his church Furthermore in this place is set forth the foundation and ground of all the promises of God towards his church to wit Christ For in him as Paul witnesseth 2. Cor. 1. vers 20. All the promises of God are yea and are in him Amen vnto the glory of God through vs who hath deliuered his church by whose Spirit they were strengthened who both before these times and also afterwards deliuered the same as in times past the Iudges and Kings and after the captiuitie of Babylon Zorobabell Iesuah the Machabees Finally this selfe same is from euerlasting both in that he is equall vnto his father and also in that he is appoynted the mediator and head of his church And thus much of the matter or thing it selfe 2 What the figure Apostrophe is see Amos cap. 8. vers 4. As for the phrase or maner and kind of speaking it is an Apostrophe or turning of speech wherewith by way of contrarietie GOD in the person of the Bethleemites doth especiallie stir vp and comfort those that are his matching that contemned village against the great troupes and bands of strong and mightie enemies mentioned before and their deliuerance through the meanes of that eternall Sauiour and consequently in their persons ministring comfort and hope of like help vnto his poore afflicted Church in all ages And therefore I reade and translate this sentence by the aduersatiue coniunction But after this maner But thou Beth-leem Ephrathah art little c. Ver. 3. Therefore will he giue them vp vntill the time that she which shall beare shall trauaile then the remnant of their brethren shall returne vnto the children of Israell What the figure Hypophora is see Amos cap. 5. ver 21. THis place also is an hypophora or answering an obiection lest the godly Iewes should in the meane season faint and bee dismayed in mind vntill that same promised Captaine doo come forth out of Beth-leem because that in the meane while they shall suffer and feele great miseries For the prophet granteth that this shall come to passe but out of which they shall be also deliuered by God so that those which haue liued in that captinity and misery of Babilon shal returne vnto their own and shal either themselues or their posterity remaine aliue And the confuting or ouerthrowing of this obiection was necessarie because that euen the godly were greatly troubled whilest they felt those bitter miseries when the citie Sion was destroyed Wherefore a most assured remedie to wit this redoubled promise was to be opposed or set against this their doubting and combat Two parts of this verse Further this verse hath both a recitall of that most hard affliction the which the Iewes suffered afterwards at the hands of the Babylonians and also a promise of comfort 1 The affliction of the Iewes The affliction is described in these wordes that the Iewes are to be giuen and deliuered vp into the hands of the Babylonians 2. A promise of their deliuerance vntill they shall haue suffered vnder them most grieuous troubles yea and such as women great with childe doe suffer whilest they are in trauaile For so is the whole time of their captiuitie called The sorrow of a woman in trauaile So in the 12. of the Reuelation of Saint Iohn ver 2. the afflicted estate of the Church is resembled vnto a woman with childe and crying in trauaile and being in paines readie to be deliuered The comfort is added in these words The remnant of the brethren of this captaine which is promised shall returne vnto the Sonnes of Israel Now the brethren of this promised Captaine are the Iewes themselues of whome is Christ according vnto the flesh Rom. 1. ver 3. Where Christ is said to haue been
laying waste was for to come Secondly the cause of this punishment which were the sinnes of this people and the most bitter fruites 2. The cause of the same the which this vineyard brought vnto God the husbandman or her vine dresser in stead of good fruit Isai 5. And this cause was set downe that the godly should not murmur against God but that they should vnderstand that they were iustly punished by him Vers 14. Feede thy people with thy rod the flocke of thine heritage which dwell solitarie in the wood as in the midst of Carmel let them feede in Bashan and Gilead as in old time A comfort againâ—â— the former affliction A Comfort against the threatning of the former affliction or punishment to the end the godly may be the more strengthened in the former promises of God Two parts of this verse And this verse or comfort containeth two parts the one wherein God commandeth the heads or rulers of the Church to seede their people in or with their rod 1. A commandement to feede their people that is according vnto the authoritie and dignitie the which was left vnto them by God in the midst of their affliction and poore estate notwithstanding The kingdome I confesse ceased among the Iewes in those afflictions and also a long while afterward accordingly as the Lord threatned them by Ezech. cap. 21. ver 26. saying I will take away the diademe and take off the crowne this shall be no more the same I will exalt the humble and abase him that is hie but yet all policie or gouernment power and dignitie did not therfore cease in that people For they had Rulers or Gouernours of their nation and the Synedrion or Consistorie of Elders or chiefe men Therefore according vnto that authoritie and power which was left vnto them God commandeth the Rulers that they nourish gouerne and preserue the people of the Church and not that they cast them away and vtterly forsake them And why I pray you doth he this To wit for because how forsaken soeuer solitarie afflicted and small this people were God neuerthelesse would preserue theÌ„ and out of the selfe same people afterward gather vnto himselfe a most great Church as shall anon be shewed ver 15 and 16. Further God exhorting the Pastors and Rulers of this people to looke vnto it defend and feede it calleth this people their people flocke heritage not in contempt or reproch but that by this name and relation they may vnderstand that this which they are commanded for to doe cannot by them be ouerpassed and forslowed without a great offence For this is belonging vnto their dutie For God hath committed this people vnto them for to feede Hereupon is there a mutuall band by reason of these words betweene the Rulers and the people giuen vnto them by God This is one part of the comfort set forth by God in this verse 2. A promise concerning the deliuerance and restoring of this people The second part of this verse is a promise of the full deliuerance and restoring of this people into their owne seates and home as before how greatly soeuer the land were layd waste before the nation carried vnto another countrie For this land and this nation shall be restored This people shall feede as before and shall possesse Basan and Galaad and their other countries Vers 15. According to the dayes of thy comming out of the land of Egypt will I shewe vnto him meruailous things A confirmatioÌ„ of the latter promise of the full restoring of this people A Confirmation of the latter promise of the full restoring of this people that is of the Church of God For by a similitude he sheweth after what maner and how great it shall be nay how miraculous For it shall be such as was that wherby this people at the first was deliuered out of Egypt and that miraculouslie And truly the deliuerance of this people out of the captiuitie of Babylon was altogether miraculous also so that this comparison in resembling it vnto that of Egypt is truely made also of the maner whereof the Lord speaketh by his Prophet Isai cap. 27. ver 12.13 thus In that day shall the Lord thresh from the chanell of the riuer vnto the riuer of Egypt and ye shall be gathered one by one O children of Israel In that day also shall the great trumpe be blowne and they shall come that perished in the land of Asshur and they that were chased into the land of Egypt and they shall worship the Lord in the holie mount at Ierusalem Vers 16. The nations shall see and be confounded for all their power they shall lay their hand vpon their mouth their eares shall bee deafe An amplification of this deliuerance AN amplification of this deliuerance taken from the meruailous astonishment and wondring of men that were Infidels because of the same in so much that they shall be ashamed for that they doe not serue God but others and they shall not moue their mouth nor their cares for wondering so miraculous doubtles and wonderfull a worke of God vnto the wicked and vngodly is the deliuerance of his Church as may appeare Psal 126. ver 2. where the very heathen themselues doe confesse and acknowledge the mightie power of God shining so cleerely forth in that most wonderfull deliuerance of his people For thus doe the godly deliuered in that place testifie Then sayd they among the heathen The Lord hath done great things for them Vers 17. They shall licke the dust like a serpent they shall moue out of their holes like wormes or serpents they shall be afrayd of the Lord our God and shall feare because of thee Another amplification of this wonderfull deliuerance ANother amplification of the sayd miracle or wondrous deliuerance and of the astonishment and feare of the heathen because of this worke of God to wit taken from the most humble submission feare and trembling which shall then bee of those nations before the Church it selfe Therefore whatsoeuer the Church shall then command they will doe it not daring to doe anything or to stirre against it So then not onely the astonished mind of the infidels is in this place described but also this miracle of God in deliuering those that are his is amplified by their gesture and feare of minde and also by the similitude taken from the feare of serpents Of the like humbling and submitting of themselues vnto Salomon the true figure of Christ and his Church is spoken Psal 72. ver 9. where it is sayd They that dwell in the wildernesse shall kneele before him and his enemies shall licke the dust The great feare of the heathen at the deliuerance of God his church Further that which is here sayd and alleaged of serpents painteth out a wonderfull trembling and feare of the vnfaithful and vnbeleeuing nations before the Church For serpents stirre not out of their
dennes but in great feare and because of their feare of men they come forth of them So Exod. 11. ver 6.7.8 it came to passe in the deliuerance of the children of Israel all Egypt was afrayd and the nations neere vnto it Vers 18. Who is a God like vnto thee that taketh away iniquitie and passeth by the transgression of the remnant of his heritage He retaineth not his wrath for euer because mercie pleaseth him THe figure Epiphonema The figure Epiphonema see what it is Ionas ca. 2. ver 9. or an acclamation wherein the Prophet either in his owne person or in the person of all the godly through the admiration or wondering at the former promises of God towards his Church doth generally describe the bounteousnes and goodnes of God toward the same such as it at al times appeareth for to bee 1. The kinde of speaking And also he confirmeth the same promises last rehearsed by the nature of God But both the phrase or kinde of speaking 2. The matter it selfe and also the matter it self which is contained in this verse is diligently to be noted 1. What the figure Apostrophe is see Amos cap. 8. vers 4. For the kind of speaking is both an Apostrophe or turning of speech vnto God and also an interrogation or asking of a question with both which maner of speaking men are more stirred vp and also the matter it selfe the which is set forth is shewed to be the more certaine yea and moreouer to be the more confessed and acknowledged of all men The matter it selfe the which with so great admiration of the godly and praise of God is here concerning God brought for the confirmation of the former graces of God is a description of the infinit or endles and perpetuall mercie and bountie of God toward his Church So Psalm 113.106.147 And so Psalm 30. ver 5. the Prophet commendeth the goodnes and bountie of God when he sayth He indureth but a while in his anger but in his fauour is life weeping may abide at euening but ioy commeth in the morning A definition of the mercie of God Further this mercie of God is defined or it is here declared what this mercie of God is that is the free pardoning of the sinnes and offences of the Church for of what sort soeuer those be whether they bee greater or smaller sins God taketh them al away and ouerpasseth them that is freely pardoneth them albeit notwithstanding he knoweth them to be in vs but he looketh vpon vs and beholdeth vs both by Christ and in Christ his onely begotten sonne in whom and through whom hee seeth not our sinnes though otherwise they be still in vs but couered and for his sake not layd to our charge The maner of God his pardodoning the sins of his church Now whereas it is added Not retaining his wrath for euer he sheweth hereby that the sinnes of the Church are in such sort pardoned that God notwithstanding would not therfore haue vs bold to sinne For he also chastiseth those which are his when they sinne but lightly and not long The cause of the same The cause also of this pardoning and mercie is expressed to wit the most louing and bountifull nature of God For God is delighted with gentlenes and mercie towards all his creatures and especially towards his elect and chosen So then this promise of the mercie of God of which the Prophet here speaketh doth not appertaine and is directed vnto all men but vnto the remnant of the heritage of God that is vnto the Church only least that the hypocrites might deceiue themselues and account themselues in that number Vers 19. He will turne againe and haue compassion vpon vs He will subdue our iniquities and cast all their sinnes into the bottome of the Sea An amplification of the louing nature of God taken from sundrie effects of the same AN amplification of the most louing and courteous nature of God described before taken from the effectes the which are here reckoned vp diuerse and most ful of comfort and being notable testimonies or witnesses of the most singular mercie of God towards those that are his The first of them is in this place recited 1. God will returne vnto those that are his That God wil returne vnto those that are his By which selfe same is shewed that God was for a time absent from that his heritage Church to wit according vnto the sence or feeling of the iudgement of man during the time that he afflicted or punished the same And therefore Psal 80. ver 2. the Prophet praieth that God would stirre vp his strength for the safegard of the remnantes of his Church thereby giuing vs to vnderstand that in the sence and feeling of the Godly he seemed to haue beene as it were a sleepe and to haue forgotten them whilest he deferred to helpe them therefore he prayeth Before Ephraim and Beniamin and Manasseh stirre vp thy strenght and come to helpe vs. Wherefore in that which went before there is no such mercie and fauour of God promised toward his Church the which should remoue and take away all his iudgements for it is profitable euen for the Church that she should be chastized of God Psal 119 but such gentlenesse whereby the godly euen whilest they are corrected by him remaine notwithstanding the sonnes of God and acceptable and wel thougth of of him through Christ Finally hauing obtained mercy for their sinnes they come vnto life euerlasting For such afflictions or troubles of the Church are not a punishment satisfying for their sinnes 2 He will haue compassion on his Church but onely a medicine and bridle holding hardly in the wanton assaultes thereof The second effect of this mercy of God is That he will be moued with compassion towards vs. For the bowels of God are moued for his Church This therefore is a singular affection of God towards vs. 3. He will tread downe our iniquities The third is Hee shall tread downe our iniquities as we are wont to do those things the which we now will haue to be made no reckoning of to be taken for things nought set by forsaken The fourth He will cast all our sinnes into the bottome of the Sea that they may not any more any where appeare or that he should not any more remember them So God by his Prophet Esaie doth in like maner most comfortablie promise his Church cap. 1. ver 18. saying Though your sinnes were as Crimsin they shal be made as white as Snowe though they were red like Scarlet they shall be as Wooll And by this place appeareth that faith applyeth vnto euerie faithfull person those promises of saluation generally set foorth through Christ So doth Paul Rom. 8. Galat. 2. ver 20. in these wordes Thus I liue yet not I now but Christ liueth in me and in that I now liue in the flesh I liue by the faith
is good and as a strong hold in the day of trouble and he knoweth them that trust in him A comfort of the godly A Comfort of the godly that is of the people of GOD for the strengthening vpholding of whom only God would haue this prophesy of the ouerthrowing of the Assirians as who namely afflicted or troubled the Israelites to be preached extant or remaining To the end therefore that the godly should not be terrified or dismaied with such and so feareful a description of the power of God Nahum doth comfort them and sheweth that God will deale otherwise for those that are his which do serue and worship him then he threatneth that he will be vnto his enemies that is the Assirians For God defendeth those that are his with the self-same his surpassing might power wherewith he breaketh his enemies in peeces The Angels that terrifie the vngodly warders of the sepulchre comfort the godly women that come to seeke Christ So the Angels being heauenly souldiers do make afraid the vngodly keeping and watching the sepulchre of Christ but do comfort the godly women and do speake courteously vnto them Mat. 28. ver 4.5 For the souldiers for feare were astonied became as dead men at the sight of the Angell But he answered and sayd to the women feare ye not c. God then which will be so terrible or fearefull vnto the Assirians and his enemies he the self-same will be gentle fauourable good vnto his people and the men that do feare him and will acknowledge them for his will marke them out in the middest of the miseries and afflictions of the vngodly that they fall not together with them Xenophon Xenophon in his bookes of the education or bringing vp of Cyrus writeth how that when Babylon was taken by Cyrus commaundment was giuen that the Syrians and Iewes which were the people of God should be spared and that the Chaldees should be slaine God therfore is good toward those which by a true faith trust in him that is he is mercifull vnto them and saueth them he is an ayd vnto them and at hand in time of trouble to succour and help them Finally he doth acknowledge them that is he doth seuer them and marke them from those whom he destroyeth So he preserued and kept Lot safe and sound out of the middest of the destruction of Sodom Gen. 19. ver 29. But yet when God destroyed the citties of the plaine God thought vpon Abraham and sent Lot out from the middest of the destruction when he ouerthrew the citties wherin Lot dwelled Ver. 8. But passing ouer as with a floud he will vtterly destroy the place therof and darknes shall pursue his enemies The figure Hypophora See what it is Amos cap. ◠Ver. 21. HYpophora or the answering of an obiectiō or els it is a threatning and the same a very sharp one against all the enemies of God least because that God sheweth him-selfe mercifull gentle vnto those which are his these his aduersaries might suppose that they should escape the iudgments of the true God whom they prouoke and offend For they shal not escape them nay they shall vtterly be consumed of God being angry and the iudgments of God shal be vnto them as a floud and ouerflowing of waters the which shall ouerwhelme them as it was done in the floud in the time of Noah And God shall vtterly destroy these Assirians and Niniueh yea and that in her own place that is in the very self-same place in the which this so wealthy a cittie was builded For it was in such sort destroied that there remained no token nor senfie of it by the space of many yeares afterwards as in the time of Plinius as appeareth by his sixt booke Histor Natur. cap. 13. There was also sayth he the citty Ninus or Niuiue built by the riuer Tygris looking to the going downe of the sunne the which was some-times a most famous citty Yet notwithstanding it appeareth that it was afterward renued and also accounted a large citty by the 14 booke of Ammianus Marcellinus and by his 18. booke Lastly darknesse feare and trembling and such thinges as are wont to follow those that are appoynted vnto destruction shall pursue the enemies of God So speaketh Dauid Psal 11. ver 6. Vpon the wicked he shall raine snares fire and brimstone and stormie tempest this is the portion of their cup. Againe Psal 35. ver 6. Let their way be darke and slippery and let the Angell of the Lord persecute them Ver. 9. What do ye imagin against the Lord he will make an vtter destruction affliction shall not rise vp the second time A reason why they are so sharply threatned THis is the rendring of a reason why God threatneth so great so bitter iudgments vnto the assirians will execute the same to wit because that of purposed set malice they haue imagined assaied and indeed haue gone about to ouerthrow the true God his glory people The time when the Assyriant imagined these things And these things did the Assyrians then especially imagin when as they caried the children of Israel from their owne home vnto theirs and other countries that they might replenish that land in the which the true God was worshipped before with idolatrous nations with the which thing God was greevously offended 2. King 17. ver 24. where we reade thus cōcerning the placing of idolatrous people in the roomes of the transported Israelites And the king of Asshur brought folke from Babel from Cuthah and from Aua and from Hamath and from Sepharuaim and placed them in the citties of Samaria in stead of the children of Israel so they possessed Samaria and dwelt in the citties thereof And at the beginning of their dwelling there they feared not the Lord therfore the Lord sent Lyons among them which slew them Secondly whē as Sennacherib besieging Ierusalem by Rhapsaces his captaine notoriously blasphemed God and went about to make his glory contemptible or to be despised of the Iewes themselues Of this matter we haue Isai 36. and cap. 37. ver 14. it is declared how grieuously the good and godly king Ezechias did take their blasphemies reproches when he had receiued that most despightful letter For when he had red it he went vp into the house of the Lord spread it before the Lord and prayed c. Such reprochfull dealings of god his enemies against the church God seeth and heareth and in his time will be auenged on them for it as he witnesseth in the like misusages of the Moabites and Ammonites Zephaniah 2. ver 8.9 against his people I haue heard saith the Lord the reproch of Moab and the rebukes of the children of Ammon wherby they vpbraided my people and magnified them-selues against their borders Therfore as I liue saith the Lord of hostes the God of Israel surely Moab shall be as Sodom and
no longer as then he did namelie in the time of Ioel but afterward God will sit on his throne as a iudge to condemne them In this consideration that the Lord will one daye iudge the cause of his against their enimies Dauid doth both coÌ„fort himself also prayeth vnto God often in the Pâ—almes to performe the same as Psal 7. ver 7.8 So shall the congregation of the people compasse thee about for their sakes therefore returne on hie And Psalm 10. ver 12. Arise O Lord God lyft vp thine hand forget not the poore c. Let this therefore comfort the true Church of God at this day also especiallie that in Flaunders which is most miserablie afflicted Vers 13. Put in your siethes for the haruest is ripe come get yee downe for the wine presse is full yea the wine presses ran ouer for their wickednes is great A Making of the former matter more plaine For he sheweth both how and after what manner Two partes of this verse or with what signe GOD wilrayse vp those Nations and also whie he doth defer it or putteth it off for a time The signe is set foorth metaphorically 1 With what signe God will rayse vp the Nations taking a similitude from the sieth of the mowers as it is also Apoca. 14. vers 15.16 where the Angel crying alowd to him that sate on the cloude sayth Thrust in thy sickle and reape for the time is come to reape for the haruest of the earth is ripe 2 Why he defâ—rreth And he that sate on the Cloude thrust in his sickle on the earth and the earth was reaped God then sendeth his sieth and giueth a signe the which being giuen all the Nations of the world are stirred vp to execute the iudgementes of God This signe is perceiued of vs by the euent or falling out of the matter afterward and after the deed done as they call it that is after that we see nations thus gathered together Confer this place with that of Mat. cap. 13. ver 39. where a like similitude is vsed The cause why God deferreth it is his merciful iustice for he waiteth patiently for sinners for a time that either they should repeÌ„t or els fil vp the measure of their sins coÌ„sequently that the most righteous iudgement of God may then appeare that is worthelie bestirred vp against such so stubborne sinners for the obstinate or stifnecked vngodlie ones appeare like vnto the haruest that is to be cut down their wickednes in the end is so great that like vnto a most full wine presse it doth run ouer into the streets that is may be seene openlie and must of necessitie be punished So Gen. 15. ver 16. God sheweth vnto Abraham that the wickednes of the Amorites was not yet full GOD therefore doth iustly deferre or put off and delay his iudgements Vers 14. O multitude O multitude come into the valley of thresshing for the day of the Lorde is neere in the valley of thresshing A confirmatioÌ„ of the former iudgement agaynst the enemies of the church ANother coÌ„firmation of the former iudgment threatned against the enemies of the church ver 9. taken from their great ouerthrow that is from the effect the which in the end shall appeare fearefull For there shall lie heapes of them that are slaine that is their dead bodies shall lie euery where so great a slaughter murther and ouerthrow doubtles shall there bee of them And these things shall be done in the valley of cutting off or of thresshing the which is now so called of the effect like as before it was called the valley of Iehosaphat Where the val ley of Iehoshaphatis of the iudgement which God will vse there But this is no one certaine place in the land of Iudah but euery countrey where God doth thus ouerthrow and cast down his enemies when he hath cut them off or thresshed them is thus called the valley of cutting off or of threshing Finally whersoeuer the day of the Lord that is the time of his iudgement against the wicked approcheth there by and by is prepared this valley of cutting off or of thresshing and of Iehosaphat where God doth punish and cutte off the wicked with a foule slaughter and ouerthrow Vers 15. The sunne and moone shall be darkened and the starres shall withdraw their light The first amplification of thie feareful ouerthrow THe first amplification of this euent and fearfull ouerthrow by the adioynts For then the sunne and the moone shall loose their brightnes also the starres shall withdraw their light that is all the powers of the world the kings all highnesses against GOD shall be throwen downe and the state of this world shall bee horrible and full of feare and terror What is ment by the sunne moone stars loosiug their light and brightnes This afterwards came to passe in the world oftentimes and shall also come to passe vnto the ende of the world For both when God punished the Iewes for the crucifiyng of Christ and the worlde for the Idolatries of the former time vnder the Emperours of Rome Otho Vitellius Vespasian and also the contempt or despising of his name afterward in the East Thracia and Grecia by the Saracens Turkes and Mahometists doubtles many Kings and Princes perished and the sunnes of the worlde and the moones and many starres lost their light that is Kings and Queenes and great States perished See before cap. 2. ver 13. Vers 16. The Lord also shall roare out of Zion and vtter his voice from Ierusalem and the heauens and the earth shall shake but the Lord will bee the hope of his people and the strength of the children of Israel Another amplificatioÌ„ of the former destruction ANother amplification of the sayd destruction and ouerthrowe of the enemies of the church taken also from the adioynts but diuers from the verse before going namely from the wrath of God against those his enemies and the same most hot and fierce such as is that of a Lyon roaring for his pray For then shall that voyce of God being angry and pursuing them strike an exceeding great feare into the vngodly So is God his comming against his enemies full of feare and terrour described Psal 18. ver 8 9 13. Smoke went out at his nostrels a consuming fire out of his mouth coles were kindled thereat He bowed the heauens also and came downe and darkenes was vnder his feete The Lord also thundred in the heauen and the highest gaue his voyce haylestones and coles of fire So is Ieremie willed to describe God to the terrifiyng of all the inhabitants of the earth cap. 25. vers 30. Therefore Prophesie thou against them saith God all those words and say vnto them The Lord shall roare from aboue and thrust out his voyce from his holy habitation he shal roare vpon his habitation and crie aloude as they that presse the grapes against
giueth and bestoweth vpon it not onely earthly blessings but much rather spirituall giftes and graces Vert. 19. Egypt shall be waste and Edom shal be a desolate wildernesse for the iniuries of the children of Iudah because they haue shed innocent blood in their land 2. Toward the enemies of the church NOw Ioel declareth those effects which shal be shewed against the disobedient and stubborne enemies of the Church to wit they shall vtterly be rooted out and perish For so much do these wordes signifie shal be waste and a desolate wildernesse And here vnder the name of Egypt and of the Idumeans are described not euery kinde of enemies whatsoeuer but most obstinate and cruell enemies For these two nations were alwayes most deadly enemies vnto the Iewes in a maner irreconcileable or such as could neuer be made friends with them yea and moreouer most cruell towards the same Iewes For as it is Psalm 137. ver 7. the Edomites at the taking of Ierusalem by the Babylonians stirre vp the enemies to vse all kinde of cruelty towardes both the poore Iewes and also against their citie for vengeance whereof they there maâ—e this prayer vnto God Remember the children of Edom O Lâ—â—â— in the day of Ierusalem which sayd rase it rase it to the foundation thereof And as for Egypt that is sayd to haue bin an iron fornace vnto the Iewes Therefore besides their obstinacy and stubbornnes of mind against God their cruelty also is here added For they the self-same do shead and haue shed the bloud of the godly yea and that their giltles bloud that is to say they haue cruelly murthered the godly deseruing no such thinge at their hand yea euen in the very land of the children of Israel that is in their owne natiue foile or country where they were borne That which increaseth the barbarousnes of the enemies of the Church Ver. 20. But Iudah shall dwell for euer and Ierusalem from generation to generation A second amplification of the fauour of God toward his Church A Second amplification of the same comfort or especiall fauour of God toward those that are his to wit taken from the continuance or rather the perpetuity or euerlastingnes of the same For this fauour of God shall not only be most singular and most healthfull vnto them but it shall be also perpetuall or euerlasting because it shall neuer be taken away from them The which thing doubtles is also true of the spirituall ioy of the godly in this world but in deede most true of that euerlasting life in the world to come For the godly shal feele and also do feele both these ioyes to be perpetuall vnto them Therefore like as the fauour of God is perpetuall toward his church so also shall the church it selfe be perpetuall not in this world I graunt but in the world to come or in heauen Indeed the church of God in this world is often inuisible or can not be seene but yet doth it not therefore cease to be a church But in heauen it shall not onely be a church but alwayes visible and alwayes blessed and florishing with God and the man Iesus Christ our Lord being her head Ver. 21. For I will clense their bloud that I haue not clensed and the Lord will dwell in Sion The third amplification by way of comparison and setting downe the cause of so great benefites of God toward his church A Third amplification with the setting downe of the cause of so great benefites of God toward those that are his The amplification is here made by way of comparing of thinges together For that the giftes of God afterward shall be greater more plentifull toward his church then they had bin before or in times of olde What the figure Synecdoche is see Amos cap 5. ver 21. That which is here by the figure Synecdoche expressed vnder one kinde of ceremonies in steed of the rest I will clense saith the Lord their bloud in her the which notwithstandding I did not clense in her Thus then the grace of God afterward shall be more excellent toward his church then it was before as namely the which shal take away al kinde of vncleanes yea euen that which he did not clense before But this is referred vnto the ceremonies of the law the which at that time were in vse among the people of the Iewes by the which euery bloud was not clensed For albeit the bloud of termes of beastes of murthers vnawares were clensed vnder the law by certaine rites and ceremonies yet was not the bloud which was willingly shed in the murther of men clensed by any ceremony Gen. 9. Therefore that which in the church of God vnder the law could not be washed away by the washinges and sacraments then ordained the same afterward shall wholly be washed away and clensed the grace of God beinge enlarged by the comming of Christ as the autor to the Hebr. writeth cap. 7. ver 19. saying The law made nothing perfect but the bringing in of a better hope made perfect whereby we drawe neere vnto God And cap. 9. ver 13.14 He sheweth the bloud of Christ to be of much more value aboue the sacrifices of the law to purge our consciences from dead workes to serue the liuing God A very profitable note And this here spoken is not referred vnto God as if that then vnder the lawe of a certaine weakenesse or want of power he were not able to purge or clense those thinges the which he saith that he will clense afterward neither yet doth it properly appertaine vnto the forgiuenes of sinnes the which euen at that time by God was performed vnto the godly For as vnto vs so likewise vnto those fathers euen before the comming of Christ God forgaue all their sinnes yet through him notwithstanding as he pardoneth all vnto vs for the self-same Christ 1. Ioh. 1. ver 9. Apocal. 13. ver 8. But this comparison pertaineth only vnto the sacraments of the fathers Whereunto this comparison pertaineth and our Sacraments and vnto the rites or ceremonies vnder which that benefit of God was then shewed vnto them and is nowe represented vnto vs. For vnto vs now through Baptisme and the Lordes supper the benefites of God and the forgiuenes of our sinnes yea euen all of them are more clearely and fully sealed then in the old time vnder the law The cause of these so great benefites of God toward his church Now the cause of this so great and enlarged a benefit of God toward vs is the dwelling and presence of God in his church And this dwelling is properly to be referred vnto Christ and vnto his incarnation or taking of flesh vpon him by the which hee dwelled among vs and liued visibly or to be seene in the middes of his church namely being God then manifest in the flesh as Iohn in his gospell speaketh hereof cap. 1. ver 14. saying The word
Idumeans taken from the circumstance of time Vers 12. But thou shouldst not haue beholden the day of thy brother in the day that hee was made a stranger neither shouldest thou haue reioyced ouer the children of Iudah in the day of their destruction thou shouldest not haue spoken proudly in the day of affliction Ver. 13. Thou shouldst not haue entred into the gate of my people in the day of their destruction neither shouldest thou haue once looked on their affliction in the day of their destruction nor haue layd handes on their substance in the day of their destruction Ver. 14. Neither shouldst thou haue stand in the crosse wayes to out off them that should escape neither shouldst thou haue shut vp the remnant thereof in the day of affliction Their cruelty amplified by setting downe the duty of a brother toward his brother afflicted HE describeth and amplifieth their cruelty by way of matching together of contraries or by the description and setting out of the duty of a brother towards his brother afflicted or in misery the which the Idumeans violated or brake in euery respect Ver. 15. For the day of the Lord is neere vpon all the heathen as thou hast done it shall be done to thee thy reward shall returne vpon thine head The conclusion THe conclusion that it is meete and iust that they which haue afflicted or troubled the Sonnes of God should them-selues also be afflicted or punished with the like punishment and after the like manner So writeth Paule vnto the Thessalonians epist 2. cap. 1. ver 6. saying It is a righteous thing with God to recompence tribulation to them that trouble you And Deut. 32. ver 41.42 God affirmeth that he will reward bloud with bloud vpon those which had murthered and slaine his people in these words If I whet my glittering sword and mine hand take hold on iudgement I will execute vengeance on mine enemies and will rewarde them that hate me I will make mine arrowes drunke with bloud and my sword shall eate flesh for the bloud of the slaine and of the captiues when I begin to take vengeance of the enemy Ye nations praise his people for he will auenge the bloud of his seruants and will execute vengeance vpon his aduersaries and will be mercifull vnto his land and to his people Ver. 16. For as ye haue drunke vpon mine holy mountaine so shall all the heathen drinke continually yea they shall drinke and swallow vp and they shall be as though they had not bin HE amplifieth their wickednes by the figure Auxesis or increasing Auxesis What this figure is see Oseas cap 7. ver 4. casting into the teeth of the Idumeans their profaning or vnhalowinge and defilinge of his sanctuary done by them vnto shamefull and filthy vses whereby he sheweth that his vengeance against the Idumeans is the more iust notwithstanding that it be most sharp and greeuous Ver. 17. But vpon mount Zion shall be deliuerance and it shall be holy and the house of Iaacob shall possesse their possessions Ver. 18. And the house of Iaacob shall be a fire and the house of Ioseph a flame and the house of Esau as stubble and they shall kindle in them and deuoure them and there shall be no remnant of the house of Esau for the Lord hath spoken it Ver. 19. And they shall possesse the south side of the mount of Esau the plaine of the Philistims and they shall possesse the fieldes of Ephraim and the fieldes of Samaria and Beniamin shall haue Gilead A comparing of the estate of the church with the destruction of the Idumeans their enemies ON the contrary side he compareth with this destruction of the Idumeans the condition and estate that shal bee of the church whom they had so hardly afflicted And this he sheweth shall be both most happy in regard of it selfe and also terrible or fearefull vnto the enemies themselues whose borders and countries it shall in the ende through the preachinge of the Gospell inuade and possesse Ver. 20. And the captiuity of this host of the children of Israel which were among the Canaanites shall possesse vnto Zarephath and the captiuity of Ierusalem which is in Shepharad shall possesse the caties of the South A confirmation of the godly A Repetition of that which went before whereby the Prophet confirmeth or strengthneth the doubtfull wauering mindes of the godly by reason of so great calamity or misery Ver. 21. And they that shall saue shall come vp to mount Zion to iudge the mount of Esau and the kingdome shall be the Lords The happy estate of the Idumeans IN this verse is promised described or set forth the happy condition and estate of the Idumeans themselues by reason of this their subiection vnto God the kingdome or rule of the Church ouer them FINIS The Commentary of Lambertus Danaeus vpon the Prophet Habacuck CAP. 1. The argument THe argument of this prophesie albeit that it be like vnto the rest so far forth as it containeth the threatnings promises of God the threatnings against wicked men 2 Things proper vnto this Prophet and his promises vnto the godly faithfull such as feare God yet hath it certaine peculiar proper things vnto it selfe these two especially First 1 A complaint against the prouidence of God a most bitter complaint of the Prophet himselfe against the prouidēce of God with the which also the Prophet beginneth Secondly an especial forme of prayer seruing as it were for a perpetual comfort 2. A prayer for them in captiuity the which is set forth vnto the godly captiues that they might cheere vp comfort themselues in the midst of their miseries This is the effect of this whole prophesie So then the end of this Prophesie is most vnlike vnto his beginning For the entrance or beginning sheweth a distēperature vnquietnes of minde in this Prophet but the end declareth the pacified quiet minde of the said Prophet and resting in the iudgmēts of God as most iust decrees so diuerscertes are the affections euen of godly men one while to be praysed another while to be dispraysed And it was behoofull and requisite that there should such an example be extant and remaining both that wee might haue at hand a ready and prepared answere vnto the blasphemous speeches of the vngodly against God their complaints of God such as is here set downe giuen by the spirit of God ver 5. and also that these panges and intemperate fits of the mindes of the godly might by these examples be bridled the which do often come vpon them and not vpon one man only For with such a rage of minde rather then sorrow Dauid is Dauid himselfe also vexed and cumbred as appeareth Psal 73 and Ieremy cap 12. and likewise cap. 15. ver 10. where he saith Wo is me my mother that thou hast borne me a
magnifying and extolling the bounteousnes loue 〈◊〉 goodnes of God towards his elect in Christ that is his Châ—â—â—â— And as concerning the power of God and the same infiâ—â—â—â—â— endleâ— and farre aboue the strength of all things he setteth downâ— the consideration and proofes thereof for that the godlie could not otherwise be confirmed or strengthened against so great an heape of calamities or troubles and miseries at hand but by the same earnest beholding and looking vpon the endles power of God Further he alleageth such proofes which are not fained after the maner of Poets but euen indeed haue alreadie fallen out for the ayde and vse of his Church and such as in the Scripture are often rehearâ—ed as for example Psal 18. and 77. Such namely as was his power â—npublishing or giuing of the law and when as he shewed himselfe in Mount Sinai and when as he appeared in the wildernesse of Paâ—an and in Mount Theman of Arabia Vers 4. And his brightnes was as the light he had hornes comming out of his hands and there was the hiding of his power THe figure Hypotypôsis whereby not onely the thing that is Hypotypôsis what this figure is see Amos cap. 8. ver 12. the maiestie of God is liuely layd open as it were to bee seene with â—â—e eyes but also his power is proued to be endles and to bee feaâ—ed of all things And this place is to bee conferred or compared 〈◊〉 that of Exodus cap. 19. ver 16. and the verses following with the Psal 18.77 and Hebr. 12. ver 18. and certaine other there following First of all the maiestie and power of God is described by the brightnes The maiestie and power of God described by his brightnes the which could not bee beheld of the eyes of any man And the beames shining out of this brightnes are called the â—â—rnâ—s of his hands because that they did stretch out and spread abrode themselues into sundrie parts as Moses also is sayd to haue had hornes by reason of the brightnes of his countenance the which was so great that the children of Israel together with Aaron â—ere afrayd to come neere him as it is Exod. 34. ver 30. The hornes are sayd to come forth out of his hands not out of his face that if the maiestie and brightnes of the hands of God cannot be abidden of 〈◊〉 we should vnderstand that much lesse could his face be of vs be â—â—holden Finally this selfe same so great brightnes is sayd to haue â—â—â—n not the very essence of God but only a vaile sacrament and â—â—â—dow of his power like as when he shewed himselfe vnto Moses 〈◊〉 33. ver 22. he doth put a couer ouer him and doth not let him 〈◊〉 whole glorie but a certaine darke shewe of the same And Psal 〈◊〉 11. it is sayd that he made darknes his secret place and his paâ—â—◠〈…〉 about him eue◠〈◊〉 of â—aters 〈◊〉 â—loudes of the ayre 〈…〉 104. ver 2. â—panâ— likewise sayd of God that he couereth himselfe with light as with a garment and spreadeth the heauens like a curtaine Conferre this place with that of 1. King cap. 19. ver 11. and certaine others there following where is set forth the maner of God his shewing himselfe in some measure vnto the Prophet Elijah by a strong winde earthquake fire and a soft still voyce that thereby we may easily conclude that the thing it selfe that is the essence power of God is a thing incomprehensible or which cannot bee comprehended and conceiued For God dwelleth in the light that none can attaine vnto as Paul speaketh 1. Tim. 6. ver 16. Vers 5. Before him went the pestilence and burning coales went forth before his feete The maiestie of God described by certaine fearfull effects HEre the Prophet sheweth the selfe same thing by certaine effects which are to be feared of al mankind the which notwithstanding are but as it were the only prints of the feete of God or as it were certaine apparitors or purseuants which stand before God And these effects are workes of God being angrie like vnto those which the Prophet described before Two of them are reckoned vp in this place namely the pestilence and sharpe and burning diseases also blasting of corne So Numb 14. ver 12. God threatneth to smite them with the pestilence And Deut. 28. with other strange diseases Wherefore he seemeth to allude or haue resemblance vnto those kinds of sicknesses where with God destroyed both his owne people in the wildernesse and also the Chanaanites by little and little after the warres of Iosua Vers 6. He stood and measured the earth he beheld and dissolued the nations and the euerlasting mountaines were broken and the ancient hils did bowe his wayes were euerlasting Another testimonie of the power of God ANother most knowne testimonie or witnesse of the endles power of GOD yea and that fauouring his Church namely the bringing of the people of God into the promised land In the which God sheweth first that the same was done by his decree by his sentence as it were of a Iudge Secondly that the same was done by that authoritie and power whereby he can giue all the lands and countries of this world vnto whom he will Furthermore by that strength where with euen by his only looke be feared the hearts of the Chanaanites a giantlike nation that they did 〈◊〉 were melt and vanish away and also strooke the mountaines the which from the beginning of the world had stood vnmoueable Lastly with that wisedome whereby the issues and falling out of al things are both very well knowne vnto him and also most easie because they are in his power Vers 7. For his iniquitie I saw the tents of Cushan and the curtaines of the land of Midian did tremble The former testimonie amplified by the adioynes HE amplifieth the former testimonie by the adioynts the which now maketh very much for the comforting of the godly For he sheweth that both the Arabians themselues and also the Madianites which people doe liue in tents curtaines and shelters and are fearfull vnto their borderers were then so afrighted that they durst no where to shewe their faces and were not to be seene as if they had bin brought to nothing but ran away and trembled for feare in the midst of their curtaines and tents Vers 8 Was the Lord angrie against the riuers or was thine anger against the flouds or was thy wrath against the sea that thou didst ride vpon thine horses thy chariots brought saluation An answering of the scoffes of the wicked and also a comfort for the godlie AN interrogation or asking of a question whereby he partly meeteth with and answereth their scoffes which denied that the former things were done for the sake of the godlie and partly he doth the more earnestly confirme or strengthen the godlie themselues in faith and in looking for the help of God in the midst
of afflictions or troubles They therefore which tooke away from the godlie this hope did impute or lay it vnto other causes both that the sea was dried vp in the passage of the people and also that the riuer Iordan was drie in like maner construing this to be done because God was especiallie angrie against these waters The Prophet denieth this to be true but answereth that so great maiestie of God appeared for the saluation or deliuerance of his Church for the preseruing whereof he stood in the battell against the enemies riding as it were vpon hooked or yron chariots and not triumphant chariots and fighting from his chariot Vers 9. Thy bowe was manifestly reuealed and the othes of the tribes were a sure word Selah Thou didst cleaue the earth with riuers An amplification of God his deliuerance of his people taken from the maner of his helping of them the which he also proueth by certaine adioynts AN amplification taken from the maner of the helpe shewed them For God most manifestly did cast his weapons against the enemies of his Church so that men did nothing at all doubt but that God did openly beare fauour vnto it The selfe same thing also he proueth by the adioynts of the which he reckoneth vp this first That out of the earth and rock strooken by the power of God there did gush forth water for drinke for the people Reade hereof Numb 20. 1. Cor. 10. Of all which benefites he addeth the foundation or ground lest the Iewes might ascribe so great fauour of God vnto their owne vertues 1. The giuing thē water out of the rocke namely the promise or word of God confirmed vnto the tribes that is the whole seed of Abraham by oth he sheweth to haue been the true cause of this helpe of God Vers 10. The mountaines sawe thee and they trembled the streamt of the water passed by the deepe made a noyse and lift vp his hand on hie 2. A double miracle THE second adioynt vnto this deliuerance of the people the which is a most cleere testimonie or witnesse both of the infinit or endles power of God ouer all things and also of his mercie and fauour toward his Church to wit a double miracle the which is described by an Anthropopatheia What Anthropopatheia is see Mich. cap. 7 ver 8. The first miracle was the trembling of the earth that is of the mountaines or a great earthquake there the which was at the giuing of the law wherwith the mountaine Sinai himselfe was shaken And this is reported Exod. 19.18 And mount Sinai was all on a smoke because the Lord came downe vpon it in sire the smoke thereof ascended as the smoke of a fornace and all the mount trembled exceedingly Hereof also speaketh Dauid Psal 114. ver 4.6 The mountaines leaped like rammes and the hilles as lambes Ye mountaines why leaped ye like rammes and ye hilles as lambes The second miracle appeared in the waters whilest both the red sea went backe and was dried vp at the commandement of God and also whilest the law being giuen in Mount Sinai there were thundrings and lightnings and most thicke cloudes and the noyse of a trumpet was heard in the ayre Of the going backe and drying vp of the sea thus it is written Exod. 14. ver 21. And Moses stretched forth his hand vpon the sea and the Lord caused the sea to runne backe by a strong East winde all the night and made the sea drie land for the waters were deuided Hereof the Psalmist speaketh thus Psal 114. ver 3. The sea sawe it and fled Iorden was turned back And Psal 77. ver 16.17 The waters sawe thee O God the waters saw thee and were afrayd yea the depths trembled The clowdes powred out water the heauens gaue a sound yea thine arrowes went abrode Of the thunder and lightning the thicke clowde and sound of a trumpet thus we reade Exod. 19. ver 16. And the third day when it was morning there was thunders and lightnings and a thicke clowde vpon the mount and the sound of the trumpet exceeding lowd so that all the people that was in the campe was afrayd Vers 11. The Sunne and the Moone stood still in their habitation at the light of thine arrowes they went and at the bright shining of thy speares THe third adioynt farre more wonderfull then the former miracles as namely that which appeared in heauen it selfe to wit 3. The standing still of the Sun the Moone in the Sunne and in the Moone who at the commandement of God stayed their course as it is Iosue 10. vers 12.13 Then spake Ioshua vnto the Lord in the day when the Lord gaue the Ammorites before the children of Israel and he sayd in the sight of Israel Sunne stay thou in Gibeon and thou Moone in the valley of Aialon And the Sunne abode and the Moone stood still vntill the people auenged themselues vpon their enemies is not this written in the booke of Iasher so the Sunne abode in the midst of the heauen and hasted not to go downe for a whole day Vnto this miracle the Prophet Habacuck ioyneth another like thereunto to wit for that the people went safely through the desert both by day and also by night in the light and shining both of a fierie piller giuing light vnto them in the night time and also of a clowde going before the Israelites in the day time This is recorded Exod 13. ver 21. after this maner And the Lord went before them by day in a pillar of a clowde to leade them the way and by night in a pillar of fire to giue them light that they might goe both by day and by night Vers 12. Thou trodest downe the land in anger and diddest thresh the heathen in displeasure The conclusion of the former discourse of the power of God for the good of his Church THe conclusion of the whole former meditation and narration of the power of GOD stretched out for the fauour of his church namely that there is no countrie or nation which the Lord cannot thresh and tread downe in his anger And therefore that the church hath a most excellent remedie and helpe of her saluation and deliuerance out of all euils in the same infinite or endles power of God Vers 13. Thou wentest forth for the saluation of thy people euen for saluation with thine anointed thou hast wounded the head of the house of the wicked and discoueredst the foundations vnto the necke Selah Another ground of this prayer hope of the Church A Light passing ouer vnto another matter by the which hee declareth another foundation or ground of this prayer and hope of the church namely the singular good will of God toward it whose foundation also and sundrie effects alreadie indeed tried and approued he rehearseth First therefore he affirmeth that God appeared to haue had a loue and a care of the saluation
ayde doth trust in the help of God alone whom by faith she knoweth to bee hers and most assuredlie and by sundrie similitudes perswade her selfe that whatsoeuer shall bee necessarie for the auoyding and escaping of so great danger as hath been described before and wherein she shall be at that time shall bee giuen vnto her by God And therefore shee singeth of that help as if it were now present and commandeth a publike song to be sung vnto God by the master of the musick and on such musicall instruments as according vnto the course and order of that time were in vse in the church by the appoyntment of God FJNIS The Commentary of Lambertus Danaeus vpon the Prophet Aggaeus CAP. 1. The argument of this prophesy WHen as the people of the Iewes was returned out of the captiuitie of Babylon they began in the seuenth moneth in the yeare of that their first returne by the permission or sufferance of King Cyrus to build or repayre the altar of God in the selfe same place in the which it was before as it is written Esdr cap. 3. vers 1 2 3. And when the seuenth moneth was come The building of the altar and the children of Israel were in their cities the people assembled themselues as one man to Ierusalem Then stood vp Ieshua the sonne of Iozadak and his brethren the Priestes and Zerubbabel the sonne of Shealtiel and his brethren and builded the altar of the God of Israel to offer burnt offerings thereon as it is written in the law of Moses the man of God And they set the altar vpon his bases c. And in the second yeare of the saide returne from Babylon in the second moneth the people with great ioy and gladnes layeth the foundations of the Temple The laying of the foundations of the second Temple which is called the second Temple in the selfe same rubbish cleered and on the same foundations whereas it was builded before as is likewise to bee seene in the saide third chapter of Esdras ver 8â— 9. and so foorth But when as there were many lettes laide in their way The building hindred and stayed although king Cyrus expreslie gaue them leaue for this building as it is Esdr 4. at the length they stayed and left off from that worke by the edict or commandement of Artaxerxes and Assuerus as is set downe ver 24. of the same fourth chapter and the building of the Temple was hindred vntill the second yeare of King Darius For this Darius being moued by the spirâ—â— of God and more fauourable vnto the Iewes Darius confirmeth the decree of King Cyrus for the building of the Temple confirmed the edict or commandement of Cyrus for the building of the Temple and would haue the same take place Esdr 6. But when as the Iewes supposed that the selfe same thing would come to passe as it did before vnder King Cyrus they did the more slowlie settle and prepare themselues vnto the worke of the Temple And therefore the Lord stirred vp Aggaeus the Prophet who should partlie awaken them being so southfull with the threatnings and partly with promises The second temple finished in the sixt yere of Darius The end of this prophesie and the same most excellent concerning the glorie of the second Temple the which should be greater then the glorie of the first Temple Esdr 5. With whose Sermons they being moued at the last by the Spirit of God did set their hand earnestlie to this worke by the space of foure whole yeares and at the length made an end of the temple in the sixt yeare of Darius And the time from the first beginning of that second Temple vnto the full finishing of the same was 46. yeares as it is said 2. Iohn ver 20. For there the Iewes say vnto Christ Fortie and sixe yeares was this Temple a building and wilt thou reare it vp in three dayes So then the end of this prophesie is first that wee prefer or set things appertaining vnto God before earthly things and such as appertaine vnto vs and especiallie that wee be most carefull for the building of the Church of God Secondly that we prefer the glorie of the second Temple the which appeared and continuallie remaineth in Christ appearing and being conuersant in this temple in his time before the excellencie of the first Temple Threatnings Promises of the second temple Danaeus is woÌ„derfull briefe vpon this Prophet Wherefore for their further instructions I refer the godly Readers vnto the Commentaries of Grynaeus and Master PilkingtoÌ„ which are both in English although it were almost all of gold For in Christ as it is 2. Colos ver 3. are hid al the treasures of wisdome and knowledge And he is greater then Salomon or Ionas or any other the Prophets as hee witnesseth of himselfe Math. 12. ver 41.42 This prophesie doth consist of sundrie sermons or parts of the which the first do containe threatnings of God and the latter promises touching the second temple that is Christ his church Vers 1. In the second yeare of King Darius in the sixt moneth the first day of the moneth came the word of the Lord by the ministerie of the Prophet Haggai vnto Zerubbabel the sonne of Shealtiel a prince of Iudah and to Iehoshua the sonne of Iehozadak the high Priest saying 1 The calling of the prophet THe first Sermon This whole first chapter is but one sermon where the prophet first confirmeth his calling then sheweth the time in the which he prophesied thirdly vnto whoÌ„ the exhortations following doe appertaine and are directed especiallie 2 The time of his prophesie to wit 3. Vnto whom it appertaineth first vnto the Princes and secondly vnto the rest of the people whom God would haue to be the restorers of his worship Vers 2. Thus speaketh the Lord of hostes saying This people say the time is not yet come that the Lords house should be builded The slacknes of the people reprehended in building the temple THe Prophet going about to reprehend or rebuke and find fault with the slacknes of the people in building the Temple of God doth first of all rehearse their vaine excuses and causes of their slacknes and that by their owne words Vers 3. Then came the word of the Lord by the ministerie of the Prophet Haggai saying HE refuteth or ouerthroweth their vaine excuses by an argument or reason taken from things compared together as followeth Vers 4. Is it time for your selues to dwell in your sieled houses and this house lye waste Their excuses confuted by a reason from things compared together FOr it is an vnmeete thing that themselues who are but fillie wretches should dwell gaylie and gorgiously euery one in his owne house and that the Temple of the Lord should lye and remaine desolate or waste and consequently that God among them should be without his house Vers 5. Now therefore
Iaacob in the kingdome of heauen There is also added or set downe a reason to pull downe the pride of man or of the Iewes least that whilest we doe seeke the visible Church of God men themselues might seeme to be sought A reason why the Gentiles should seeke vnto the Iewes that is vnto the Church of God The reason is because God is with you So then God himselfe is to be sought and not men when as we doe adioyne our selues vnto the visible Church And that we ought thus to doe this place doth plainly shew except we will bee made vnexcusable before him For when as wee heare now what things God doth giue vnto his in the visible Church shall we despise and not care for iâ— that is shall we not seeke after it CAP. 9. Vers 1. The burden of the word of the Lord * Or Against the lande that is neere or lyeth round about thee in the land of Hadrach and Damascus shall be his rest * Or Because the eye of the Lord is the beholder of men as of all the tribes of Israel when the eyes of man euen of al the tribes of Israel shall be toward the Lord. WHether this prophesie were deliuered at the same time that the former were or at some other time it doth altogether consent and agree with them because these two things doe follow necessarily and mutually or one the other namely the building of the Church of God the which hath been declared before and the destruction of the enemies thereof the which in this prophesie is threatned that it shall be And he maketh mention only of certaine people and nations neere vnto the Iewes and such as were alwaies their enemies troublous vnto them but yet such as by the which it is easie to gather the like of the rest of the enemies of the Church of God And these are rather mentioned both because they were better knowne vnto the Iewes and were more cruell vnto them Such were those that are spoken of Esdr 4. ver 9. Rehum the chaâ—â—celour and Shimshai the scribe and their companions Dinaie and Apharsathcaie Tarpelaie Apharsaie Aroheuaie Bablaie Shushaâ—caâ— Dehane Elmaie and the rest of the people And such as he recitâ—â— cap. 5. ver 6. Tatnai captaine beyond the riuer and Shether-boâ—â—â— and his companions And such as are reckoned vp Nehem 4. 1. The summe of this Sermon or prophesie But this verse hath three things First the summe of the Sermon or prophesie insuing For it containeth a burden or the bitter iudgements of God and not any promises to be deliuered and the same from Iehouah that is from the most true and most mightie God Secondly against whom to wit 2. Against whom it is bent generallie against all the countries neere vnto the Iewes but speciallie against them of Damascus For I agree vnto those who expound the Syrian word Chadrach for a countrie that is neere or lying round about another countrie Wherefore Damascus is first rehearsed in the which especiallie the iudgements of God shall bee for a long season and shall stay there as in their proper home and shall not flye presently away and remaine there but for some little while as hath been shewed generallie before in the fift chapter 3. A reason of the iudgements of God against these nations Thirdly the reason of these iudgements of God against these strangers from the couenant of the people of GOD the which also is in stead of answering an obiection that might bee made to answer those which should make some doubt of these threatnings of God And the reason is Because the eye of God doth behold and marke these people and nations also and dooth in the end iudge them also as he doth the tribes of Israel and those which are his church So the Psalmist teacheth vs Psal 113. ver 6. That God abaseth himselfe to behold things in the heauen and in the earth neither is there any creature which is not manifest in his sight but as it is Hebr. 4. ver 13. all things are naked and open vnto his eyes with whom we haue to doe And he spareth not to punish his owne people when they displease him as Dauid doth teach vs Psal 103. ver 7. He made his waies knowne vnto Moses and his workes vnto the children of Israel Or He shall border to wit the eye or prouidence of God Two partes of this verse Vers 2. And Hamath also shall border thereby Tyrus also and Zidon though they be very wise ANother particular rehersall of those places and nations the which shall be punished and comprehended or caught with the selfe same iudgement of God that the countrie of Damascus was Wherefore this verse hath two things to be noted 1 A rehearsall of other places to be punished the recital of the places and secondly an especiall obiection touching the Tyâ—ians But by Damascus shall Camath or Hamath also the head â—â—tie of Syria 2. An obiection and answer for Tyrus which was called Coele and the which also was afâ—â—â—ward named Antiochia bee conteined in this border and also Tyrus and Sidon For thus much doe these words signifie and he shall bound or border that is the Lord shall close in Chamath with in the same seate of his iudgements For to bound it within the same seate is to comprehend and compasse it within the boundes of the seate by him limited Now touching the especiall obiection for the Tyrians this was it that this citie was euery way most strong and so consequently free from these iudgements of God But here in this place there is reckoned vp but one kinde of these munitions and the same the best namely the Counsell the which Tyrus had at home For the citie was stored with most wise men and gouernours like as at this day the citie Venice is thought to be For it hath a most wise politicke Senate or Counsell Vers 3. For Tyrus did build her selfe a strong hold and heaped vp siluer as the dust and golde as the myre of the streetes Two other kindes of munition in Tyrus Two other kindes of the munition of the saide Tyrus her holdes and treasures For albeit that in the word munition in the Hebrew there be an allusion or resemblance vnto the name of Tyrus for Matsor is a munition 1. Her holdes and Tsor is Tyrus yet I notwithstanding doe vnderstand thereby the holdes or fortresses of the citie 2. Her treasures whether she had them by nature situation of the place or by the industrie and diligence of men By the word Charuts Gold stamped or coyned or golden money and by siluer I vnderstand her treasures laide vp and kept for the vse of warre Both which in how great aboundance they were in this citie appeareth by similitudes of dust and myre the which are not set downe here as meere Hyperbolaes as 1. King cap. 10. ver 27. where King
for the which Iudas betrayed his master Christ For these things were a type or figure of those things which afterward fell out in Christ and doe teach at how vile or base and small a price our Lord Iesus Christ the Sauiour of the world was esteemed or valewed by the Iewes Doubtles no cow nor the verie vilest slaue or bond man that euer was hath been rated at so small a valew Vers 13. And the Lord said vnto me cast it vnto the potter a goodly price that I was valewed at of them And I tooke the thirtie peeces of siluer and cast them to the potter in the House of the Lord. God cannot abide to haue him and his to be so baselie accounted of A Commandement of God whereby is vnderstood that God can no longer abide himselfe and all his to bee so smallie accounted of Therefore hee willeth this price of his valewed labour to be cast away as a thing vnto him altogether reprochfull and a most assured testimonie or witnes of the great contempt or despising both of him and his But some doe mysticallie or spirituallie expound these 30. sicles of siluer of vaine and toyish ceremonies with the which these meÌ„ would worship God contemning or setting at nought true godlines which things God reiecteth Isai cap. 1. ver 13. saying Bring no moe oblations in vaine incense is an abomination vnto me I cannot suffer your new moones nor Sabbaothes nor solemne dayes it is iniquitie nor solemne assemblies And cap. 66. ver 3. God saith of these things He that killeth a bullocke is as if he slow a man he that sacrificeth a sheepe as if he cut off a dogges necke he that offereth an oblation as if hee offered swines blood he that remembreth incense as if he blessed an idoll yea they haue chosen their owne waies and their soule deliteth in their abominations This interpretation I confesse to bee true But yet notwithstanding these things are to be taken according vnto the letter and were fulfilled in Christ as appeareth Mat. 27. verse 9.10 where it is said Then was fulfilled that which was spoken by Ieremias the Prophet saying And they tooke thirtie pieces of siluer the price of him that was valewed whom they of the children of Israel valewed and they gaue them for the potters field as the Lord appoynted me Three things here commanded Further the Lord doth here command three things First that this money should be cast away by the Prophet in token of contempt The reason is added to wit in mockage for that forsooth it is a goodly that is a trifling price and reward 1. That the money be cast away and appoynted by the Iewes for a most manifest contempt or despising of so great and so long and so profitable care and paines both of God himselfe and also of all his Prophets for them Secondly he commandeth that it be cast away vnto the potter that is 2 That it be cast away vnto a potter vnto a most base and most contemptible craftes man For hereby is shewed that not any the most basest artificers would bee content with so meane and small a price for their so long worke and seruice be it neuer so base and simple And therefore much lesse was God or the Prophets of God to be valewed at such a matter of nothing Yet out of this place ought not to be gathered that wee can either valew the due and iust price and worth of the benefites of God or pay the same vnto him for his paines but onely that the giftes and graces of God and seruice of his Ministers ought alwaies of vs to be had in greatest account regarde Thirdly 3. That it be cast vnto à potter in the Temple God commandeth that it be cast away in the Temple it selfe vnto some potter both that in a manifest and publike place the Prophet may witnes that God doth condemne this his contempt and also that by this meanes he might the more sharplie pricke the Sacrificers and Priestes themselues vnto whome this care appertained that God should not be thus contemned or despised but that the worship and seruice of God might floâ—â—sh and be obserued accordingly both these things was obserued in that same lowe and small price which Math. 27. the Priestes payed vnto Iudas Iscariot for the buying of Christ at his handes as if he had been a most vile bondslaue and Iudas afterward cast it down in the temple wherewithall was bought the potters field the which is wont to bee bought for a very small price Vers 14. Then breake I mine other staffe euen the Bandes that I might dissolue the brotherhoode betweene Iudah and Israel An other signe shewing the diuision of the tribes and disagreement betweene them ANother signe and outward token wherewith by an amplification the vtter casting away of this people from God which was afterward to insue is declared to wit it is foretold that it shall come to passe that there shall no more bee any peace and agreement betweene them but that Iudah shall be separated from the other tribes and contrariewise that is the other tribes shall be separated from Iudah who notwithstanding before liued both ioyned together and agreeing within themselues and also were brethren Two partes of this verse This verse containeth two things The signe it selfe and the declaration of the same Both partes are easie by that which hath beene saide vppon the seuenth verse 1. The signe But the accomplishing and fulfilling of this disiunction and separation of this people appeared both after the death of Christ 2. The interpretation of the saâ—e vnto the destruction of Ierusalem and also is to bee seene at this day at which time wee doe see that nation to bee most miserablie scattered and that they doe not knowe one another nor yet agree within themselues Vers 15. And the Lord sayd vnto me Take to thee yet the instruments of a foolish Shepheard The third signe contrarie vnto the two former THe third signe contrary vnto the two former wherby is shewed the destruction that shall bee of the whole nation because of their most wicked gouernment which shal be by their Shepheards as wel politicall or of the Common wealth as Ecclesiastical or of the Church The which was most especiallie fulfilled in all that time the which passed before the times of the Machabees vnder the Antiochi and afterward also when as the same parties of the house of the Machabees were both Kings and also Priests vntill the comming of Christ but most chiefelie of all it was fulfilled from the time of Christ his Passion vntill the destruction of Ierusalem to wit by the space of fourtie yeares continually as may sufficiently bee vnderstood by the second and third booke of Iosephus of the warres of the Iewes and also at the besieging of the citie it selfe The two former signes did shew the care of God for them this sheweth the casting
conceale them being knowne as it were vnto euery one So Ieremias cap. 4. Lament bewailing Iosias doth not any where name him notwithstanding Yet if any man will applie these things which follow vnto the mourning and lamenting of the Church the which bewailed Christ treacherouslie and cruellie condemned and put to death Luc. 23. ver 27. where hee reporteth that there followed him a great multitude of people and of women which women bewailed and lamented him it may very well fitte and agree thereunto For all the deliuerers of Israel were a type or figure of Christ the true Captaine and redeemer of his Church But first of all these things doe belong according vnto the letter vnto that mourning the which the Iewes made partlie for Mathathias and partlie for Iudas the Machabees 1. Mich. 9. ver 20.21 Iosep lib. 12. Antiquit. in the last chapter being most like vnto that mourning the which they had made before for Iosias 2. Chr. 35. ver 24.25 This mourning therefore hee describeth or setteth forth both by the outward pompe and also by the inward sorrow For the Prophet hath comprehended them both By the worde Saphad is declared the outward pompe and funerall rites and by the word Hamer the sorrow of the minde or true heauines Furthermore hee describeth the saide mourning by a similitude or comparison of most lamentable sorrowing For saith hee the Iewes shall in such sorte bewaile him as pittifull and tender hearted parents are wont to lament their onely sonne taken away from them by death Vers 11. In that day shall there bee a great mourning in Ierusalem as the mourning of Hadradrimmon in the valley of Megiddon The first amplification of this mourning compared vnto that for Iosias the which was exceeding great made an ordinance vnto the children of Israel THe first amplification of the mourning described before And it is taken from things compared together or from a comparison to wit this mourning shall be in the very middest of Ierusalem a most strong citie the head of the land and an holy citie and not onely in the countrie and villages yea and it shall be such a mourning as was some time for King Iosias in Hadradrinmon the valley of Magiddon concerning whose death and most sorrowfull mourning for the same thus it is written 2. Chro. 35. ver 24.25 So his seruants tooke him out of that chariot namely wherein he was shot at by the shooters of Necho King of Aegypt in the valley of Megiddo verse 22.23 and put him in the second chariot which he had and when they had brought him to Ierusalem he died and was buried in the sepulchres of his fathers and all Iudah and Ierusalem mourned for Iosiah And Ieremiah lamented Iosiah and all singing men and singing women mourned for Josiah in their lamentations to this day and made the same for an ordinance vnto Jsrael and behold they bee written in the Lamentations Some thinke also that there is an allusion and resemblance vnto this place Reuelat. 16. ver 16. in these wordes And they gathered them together into a place called in Hebrew Armagedon Vers 12. And the land shall bewaile euerie familie a part the familie of the house of Dauid apart and their wiues apart the familie of the house of Nathan apart and their wiuer apart Vers 13. The familie of the house of Leui apart and their wiues apart the familie of Shemei apart and their wiues apart Vers 14. All the families that remaine euery familie apart and their wiues apart The second amplification taken from the maner of the mourning and number of the maners THe second amplification from the maner of the mourning and the number of the mourners And it is amplified to shew both how great that deliuerance shall bee the minister and Captaine whereof shall be had in so great regard and estimation of the whole people and also to teach that the remembrance and death of the good Captaines of Israel especiallie so farre foorth as they were a type or figure of Christ ought to bee deare and precious in the Church of God But of olde in the time of the lawe this funerall pompe and maner of mourning was more tolerable or to be borne withall then now it is because that the godlie and faithfull were yet vnder ceremonies Moderate mourning for the dead permitted vnto Christians but are not now so yet is it not forbiddē Christians after a moderate sort to mourne for theirs that are dead 1. Thess 4. Act. 8. ver 2. where the godlie and faithfull mourned for the death of Steuen The maner of the mourning in this place is that not euery one alone by himselfe but gathered together shall mourne 1. The maner of their mourning Men by themselues and women by themselues And this is a publike testimonie or witnes of mourning and publike sorowe and not onely a signe of the priuate heauines and sadnes of some fewe Againe for that the men or males by themselues shall mourne and likewise the women by themselues and apart as well for ciuill honestie and comelines the which the Iewes also do at this day obserue in their publike assemblies for they are not wont to mixe both sexes together in those publike meetings as it may also appeare Exod. 15. ver 20. that this order in their meetings was obserued by this that Miriam and her women doe apart by themselues praise God for their deliuerance as also that euery sexe may the more freely lament and that one sexe for shame of another should not bee withholden and kept from powring foorth their teares 2. The number of the mourners The number also of the mourners is here described or set forth to wit first and generally the whole land of the Israelites and all the families For that whole people shall bewaile those Captaines of their deliuerance and figures of Christ and then afterward the Princes also of this people and euery the most honorable among all that people of God shall bewaile those Captaines as for example the house of Dauid the house of Nathan which succeeded in dignitie when the house of Salomon decayed Luk. 3. the house of Leui in the which also the Priests are contained Lastly the house of Semei who among the other Leuites was at that time most famous and well knowne 1. Chron. 6. ver 17. CAP. 13. Vers 1. In that day there shall be a fountaine opened to the house of Dauid and to the inhabitants of Ierusalem for sinne Or * For separatiō for vncleannes and for vncleannes The summe of this chapter THe summe of this chapter is a briefe narration or discourse both of the chiefe gifts of God and also of the euents or fallings out of matters the which should come to passe and did indeede come to passe among the people of the Iewes that is the Church of God after the restoring of the estate both of the people and also
disobedience and other vices and so consequently of the destruction ruine misery of this people Two parts of this verse This verse hath two partes The first Concerneth the people The second The Priests themselues who ought to instruct the people in the word and feare of 1. Concerning the people As touching the people God pronouÌ„ceth that they shal be destroyed that is that they shal be pulled vp by the roots 2. Concerning the Priests and vtterly killed and spoiled for euer growing any more The cause is added or set downe Because this people wâ—â— without knowledge Here first of all the worde knowledge is restrained vnto thâ— knowledge of GOD 1. The people The word knowledge taken here Secondly vnto the knowledge of the truâ— God and not of any counterfeit God finally vnto the true â—â—â—wledge of that same true God 1. For the knowledge of God the which is to bee had throâ—â—◠〈◊〉 holy Ghost out of his written word only and not out of theâ—â—â—â—tions and deuices of men It is not therefore to bee referrâ—◠〈◊〉 that knowledge of God 2. The knowledge of the true God the which hath remayned and is inâ—â—â—ly by the light of nature left vnto vs by the things and crâ—â—â—â— the which we see and doe beholde with our eyes 3. The true knowledge of the true God For the Isrâ—â—â— were not voyde of this but the name of knowledge betoken 〈◊〉 vnderstanding of the secret of God reuealed to the faithful◠〈◊〉 written word and so is the Grâ—eke word gnôsis euery wheâ—â—ken in Paul So the word knowledge is taken Isai 5. ver 13. wâ—â—â— hee sayth in the person of God Therefore my people is gone into captiuitie because they had no knowledge So cap 11. ver 9. rendring a reason why violence and wronge and hurting one of another should cease in the faythfull conuerted by the Gospel he saith For the earth shall be full of the knowledge of the Lorde as the waters that couer the sea Moreouer 2. The Priests as concerning the Priests who haue beene the cause of this ignorance they also shall be punished of God and that iustly and not only they themselues but also their children and al their posteritie For God in the end made al this kind of Priests to be miserable scorned who both before then also haue taught and did teach the Israelites most naughtily and falsly first in the captiuity of Assyria afterwerds in all the rest of the time following as it now also appeareth in the other Leuites and Priestes and in their posteritie and children which are remayning in the Iewish nation Whereby appeareth that a most grieuous punishment is threatned by the Prophet vnto sacrificing Priests that is vnto all wicked teachers euen vnder the Gospel of whom and their punishment Peter writeth at large in these wordes 2. epist cap. 2. vers 1 2 3. But there were false Prophets also among the people euen as there shall be false teachers among you which priuily shall bring in damnable heresies euen denying the Lord that hath bought them and bring vpon themselues swift damnation And many shall follow their damnable wayes by whome the waie of trueth shall bee euill spoken of And through couetousnes shall they with fayned words make merchandise of you whose iudgement long agone is not farre off and their damnation sleepeth not The cause of this punishmeÌ„t of the Priests Further the cause is added and the same most iust of this so fearefull iudgement of God against them to wit for that these fellowâ—â— who should haue instructed others in the true knowledge of â—â—â—d and did professe the same yet notwithstanding did first themâ—lues despise the same knowledge yea and forgat it also and therefoâ—â— could not teach it vnto others Wherefore they shall by God â—â—â—de priued and bereaued of their dignitie and shall bee put from their degree and Priesthood So Christ threatneth the Scribes and Pharisies Mat. 21. ver 41. who with their own mouthes pronounce the it owne sentence against themselues when they answere vnto â—is demaund what shal be done vnto those wicked husband men who lâ—â—lâ—d the Lord and heire of the vineyard He shall say they â—ruelly destroy those wicked men and shall let out his vineyard vnto oâ—â—en 〈◊〉 and men which shall deliuer him the fruits in their seasons â—o Ezech. 44. vers 12. the same iudgement is rehearsed against the â—â—â—â—lâ—ese words Because they serued before their Idols and causâ—d the house of Israel to fall into iniquitie therfore haue I lift vp mine â—â—ndâ—gâ—â—st them sayth the Lord God and they shall beare their iniâ—â—itie â—he selfe same at this day falleth out vnto the Popish Biâ—ops Vers 7. As they were increased so they sinned against me therefore will I change their glory into shame The punishmeÌ„ts of false and loytring teachers NOw from this place the Prophet entreth into those punishmeÌ„ts the which God threatneth vnto these false or negligent teachers that by this example al others that are set ouer the church for the gouernement and teaching of the same may learne to doe their duetie for as Paul saith the office of a Bishop is ergon that is to say a worke and not onely time that is a certaine dumme dignitie and honor 1. Tim. 3. ver 1. This is a true saying if any man desire the office of a Bishop he desireth a worthy worke And therefore Isai in their colours painteth out those that rather seeke the gayne then to discharge the paine and the profite before the teaching of the flocke cap. 56. ver 10 11. in this manner Their watchmen are all blinde they haue no knowledge they are all dumme dogges they cannot barke they lye and sleepe and delight in sleeping And these greedie dogges can neuer haue enough and these shepheards cannot vnderstand for they all looke to their owne way euery one for his aduantage and for his owne purpose Therefor Oseas here amplifieth both the sinne and also the negligence or sluggishnes of the Priests that the punishment of God against them may appeare to bee the more iust The prophet by comparing the honor of the Priests aboue the rest of their brethren increaseth their sâ—a in staining and blotting of the same by negligence and false doctrine And first of all in this place he doth it by the comparing of the honor the which they had obtayned from God among that people aboue the other tribes of the sayd people as appeareth 1. Sam. 2. ver 28. where God by the Prophet putteth Eli the Priest in mind of the same dignitie whereunto he called Aaron and his posteritie aboue the rest of the people saying And I chose him out of all the tribes of Israel to be my Priest to offer vpon mine altar and to burne incense and to weare and Ephod before me and I gaue vnto the house of thy father all the offerings made by fire of the children
of Israel Reade more largely hereof Malach. 2. vers 4 5 6 7. For the Tribe of Leui only was by God preferred before the other tribes in the exercising of the ministerie or office of his seruice and worship and in the selfe same tribe of Leui the Priests that is the sons of Aaron were without al doubt preferred likewise by God before their brethren of the same tribe For the Priests alone attended vpon the Temple it selfe the altar and sacrifices as appeareth Numb 18. in the beginning and so certaine verses following But in the higher degree of honor that they were placed in by God so much the more filthilie shamefull and manifestly did they despise God First because euery vice of the minde hath in it so much the more easie a blot to be seene as the partie that offendeth therein is greater in place and dignitie then another offending in the same Secondly because they sinned more shamefully and disobediently then the rest of the common people And therefore they are more grieuously to be punished Wherefore God threatneth that it shall come to passe that he will turne the honour which he hath giuen them into their open ignominie or reproach and shame For GOD honoureth those which honour him and despiseth those which despise him 1. Sam. 2. ver 30. Vers 8. They eate vp the sinnes of my people and lift vp their mindes in their iniquitie or vnto their iniquitie An amplificatioÌ„ of the sinne of the priests and of their contempt of God AN amplification of the fault and contempt of God the which was committed by these Priests For they did not only despise the knowledge of the true God but they also abused the sacrifices of God vnto their couetousnesse leacherie drunkennesse and gluttonie and gaine and profite And these are sinnes the which both are and also haue at all times been common peculiar vnto false Prophets as Peter teacheth 2. Epist cap. 2. vers 3. alleaged a little before vers 6. of this chapter For they make merchandise of the soules of men The same doth Micheas teach also cap. 3. ver 11. The heads thereof sayth he iudge for rewards and the Priests thereof teach for hire and the Prophets thereof prophesie for money The same likewise doth Paul teach 1. Tim. 6. ver 5. where he willeth Timothie to auoyd vaine disputations of men of corrupt mindes and destitute of the trueth which thinke that gaine is godlinesse And lastly Christ himselfe doth the like Matth. 23. ver 14. where hee cryeth woe against the couetousnesse of the Scribes and Pharises saying Woe be vnto you Scribes and Pharises hypocrites for ye deuoure widowes houses euen vnder a colour of long prayers wherefore ye shall receiue the greater damnation Yea and more ouer the false Apostles doe abuse true godlinesse to fill the lusts of their bellies of whom Philip. 3. ver 19. Paul sayth their bellis is their God Two poynt to be noted and whose glorie is their shame which mind earthly things But this verse hath two especiall poynts to bee noted The first of what Priests and Sacrifices Ose as speaketh 1. Of what priests and sacrifices the Prophet speaketh when as there were no true Priest nor any true Sacrifices then among the Israelites of whom onely he now intreateth For the true Sacrificers or Priests and the true Sacrifices were by God ordained onely at Ierusalem where was the Temple I answere Albeit those which at that time sacrificed among the Israelites were neither true Priests according vnto the true rule and that their sacrifices which were made vnto Idols were no true sacrifices yet he speaketh according vnto the iudgement and opinion which the Israelites themselues and their Priests had of them and he calleth those Priests and their killings of beasts sacrifices because that they did them in such sort at leastwise in their owne iudgement as if they had been true Priests and as if those sacrifices also had been true sacrifices ordained by God himselfe So the idols which of themselues are nothing yet vnto the Idolaters are gods And so according to their opinion doth Paul call them 1. Cor. 8. ver 4.5 when he sayth That there be maâ—â—â— Gods and many Lords So those horned and dumme false Bishops are vnto the Papists Bishops Therefore if this matter bee considered according vnto their opinion they did as much abuse both the Priesthood and also the sacrifices as if they had been true Priests And this is the first poynt that is to be noted The second poynt is how they abused those their sacrifices to wit in this 2. How they abused their sacrifices that they turned vnto a meere or only occasion of their couetousnesse leacherie gurmandise euen the very selfe same sacrifices the which they held and taught to bee ordained vnto the worship of God holines and godlines of the mind also forgiuenes of sinnes To eate the sinnes of the people is to eate the sacrifices which they offered for their sinnes So then they did eate the sinnes of the people that is to say they did sweetly and delicatly deuoure the sacrifices for their sinnes offered of euery one of the people they did eate them I say to satisfie the lust and gurmandise of their bellie and this was the end of the sacrifices the which they propounded vnto themselues and the which only they respected and regarded So in the Popedome euery the most holy things are by the Priests conuerted turned into an occasion of lucre and gaine Lastly they lifted their minds vnto the iniquities of the people that is to say they hearkened when as the sinnes of the people were many or increased as if then there were a good haruest for them at hand So the Confessioners The popish Confâ—ssâ—rs or ghostly fathers and Shriuing priests among the Papists gather a most rich and plentifull crop of the sinnes of men and looke by how much any man doth confesse himselfe to bee more miserable and sinfull so much the more gaine doe they sucke and pick our of him So Paul saith that such Pastors haue a great pray and bootie by women laden with sinnes For such sayth he 2. Tim. 3. vers 6. or of this sort are they which creep into houses and leade captiue simple women laden with sinnes and led with diuers lusts Vers 9. And there shal be like people like priest for I will visite their wayes vpon them and reward them their deedes The threatning of a more grieuous iudgement THe threatning of a more grieuous iudgement of GOD against the same men also For God doth not only forget them shall thrust them from the ministerie of the Church as hath been sayd before ver 6. but moreouer God shall vtterly ouerthrow and quite and cleane race out their whole ministerie that afterwards there shall be no difference betweene the people and the priest that is to say there shall afterward be no priest among