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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	aaron_n	covenant_n	iniquity_n	13	3	9.3373	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19799	A fruitfull commentarie vpon the twelue small prophets briefe, plaine, and easie, going ouer the same verse by verse, and shewing every where the method, points of doctrine, and figures of rhetoricke, to the no small profit of all godly and well disposed readers, with very necessarie fore-notes for the vnderstanding of both of these, and also all other the prophets. The text of these prophets together with that of the quotations omitted by the author, faithfully supplied by the translatour, and purged of faults in the Latine coppie almost innumerable, with a table of all the chiefe matters herein handled, and marginall notes very plentifull and profitable; so that it may in manner be counted a new booke in regard of these additions. VVritten in Latin by Lambertus Danæus, and newly turned into English by Iohn Stockwood minister and preacher at Tunbridge.; Commentarii in prophetas minores. English.	Daneau, Lambert, ca. 1530-1595?; Stockwood, John, d. 1610.	1594 (1594)	STC 6227; ESTC S109220	1,044,779	1,114

contempt of their publike office and also the priuate ouerthrow of their families THese punishments partly respect or concerne the despising and contemning of their publike office and partly the priuat ouerthrowing of their families the which in the ende shall ouertake them continuing and going on in the neglecting or forslowing of the worship and seruice of God Vers 4. And ye shall know that I haue sent this commandement vnto you that my couenant which I made with Leui might stand sayth the Lord of hostes An amplification of the equitie of God his threatnings against them GOd sheweth and amplifieth the equitie of his threatnings against them both by the equitie and profitablenes of his league and couenant with them and also by his peculiar benefite toward that one tribe of Leui the which he chose out of all the tribes of Israel to doe his sacrifices 1. Sam. 2. Vers 5. My couenant was with him of life and peace and I gaue him feare and he feared me and was afrayd before my name He reproueth them by the example of the godlines of their father Leui. AN earnest reprouing of them by the example of the godlines of their fathers the which they had at home in their owne families of whence they came to folow and the which also obteined great rewardes of God for the keeping of his couenant See Leuit. 8. and 1. Sam. 2. and the which godlinesse of their fathers and faithfulnesse in the doing of the seruice and worship of God these had no care nor keepe to imitate or follow Vers 6. The law of trueth was in his mouth and there was no iniquitie found in his lippes he walked with me in peace and equitie and did turne many away from iniquitie A declaratiō of the couenant made with the house of Aaron A Declaration of the couenant made with the house of Aaron nay with the whole tribe of Leui and of the obseruation or the keeping of the same the which he teacheth to haue consisted herein that the puritie and soundnes of the heauenly doctrine might purely be taught by them also by the said Leuites might be applyed particularly vnto euery one of the godly for the vse and correction of manners The dutie of the Pastors or ministers of the gospell is the same at this day as Paul teacheth 2. Tim. 3. ver 16. where he sheweth that the whole scripture giuen of God by inspiration is profitable to teach to improue to correct and to instruct in righteousnes that the man of God may be absolute being made perfect vnto all good workes Vers 7. For the priestes lippes should preserue knowledge and they should seeke the law at his mouth for he is the messenger of the Lord of hostes Wherein the office of the Priestes and Leuites did especially consist AN ascending or going vpward in the which the prophet going vp from the particular vnto the general sheweth generallie that the office both of the Priestes and also of the Leuites did chiefly consist in this one poynt that they shuld teach vnto others the true vnderstanding of the law of God the which they themselues had truely learned before because that they were peculiarly ordeined vnto this office by God The selfe same is to be applyed vnto the ministers of the Gospell For among other the partes of a true minister Paul wryting vnto Titus cap 1. ver 9. sayth that he should hold fast the faithfull word according to doctrine that he also may be able to exhort with wholsome doctrine and improue them that say against it Vers 8. But ye are gone out of the way ye haue caused many to fall by the law ye haue broken the couenant of Leui sayth the Lord of hostes The diligence of their forefathers in doing of their duetie matched with the negligence of these men BY the way of matching together of contraries he compareth the negligence of the Leuites of his time both with the diligence and godlines of their forefathers and also with the former description of their office that they might the more bee conuinced or proued faultie of negligence and of their manifest contemning of the worship and seruice of God by both these comparisons Vers 9. Therefore haue I also made you to be despised and vile before all the people because ye kept not my wayes but haue been partial in the law The conclusion of this first sermon shewing that they are worthely to be punished by God THe conclusion wherein he teacheth that they are worthilie to bee plagued with great punishments by God And chiefly for that they bowed and bent that law of God whereof they were ordained keepers by God vnto the pleasure and fauour of men in so much that they applied the word of God vnto that which liked men And thus they became and were the seruants of men not the seruants of God And such times 2. Tim. 4. ver 3. Paul teacheth should come When they should not suffer wholsome doctrine but hauing their eares itching shall after their owne lusts get them an heape of teachers But such as applie their doctrine vnto the humours of men cannot please God accordingly whereunto Paul speaketh Galath 1. ver 10. For now preach I mans doctrine or Gods or goe I about to please men for if I should yet please men I were not the seruant of Christ And this is the first Sermon of this chapter Vers 10. Haue we not alone father hath not one God made vs why doe we transgresse euery one against his brother and breake the couenant of our fathers The second sermon prouing the whole people guiltie of many grieuous crimes THe second Sermon in the which the whole people themselues are proued guiltie of many crimes but especially of these foure that is of Couetousnes of defiling themselues with the Heathē of Polygamy or hauing of more wiues thē one at one time of manifest or open heathnish vngodlines against God And when as the Prophet reproueth their couetousnes and deceit 1. Couetousnes he sheweth the same vtterly to fight and bee against both that same common band the which is betweene all men and also against that more neere friendship straite familiaritie the which was among themselues because of the one or common originall or first beginning of this whole nation springing and comming from their father Israel or Iacob Vers 11. Iudah hath transgressed and an abomination is committed in Israel and in Ierusalem for Iudah hath defiled the holines of the Lord which he loued and hath married the daughters of a strange god 2. Their defiling themselues with other wicked nations THe second very detestable and abominable crime of theirs to wit their mixing and defiling of themselues with others prophane or wicked nations For God his chiefe desire was to haue this people holy vnto himselfe and to be separated or seuered from other nations but they notwithstanding defiled themselues

whom notwithstanding they ought to haue amended and to frame them vnto the rules of equitie or else to correct and punish them And this is that which the prophet sayth That they leaue off or cast aside iustice vppon earth for that they did not better and amend the manners of men Hereof are often complaints in the Prophet Isai as cap 59. ver 4. No man calleth for iustice no man contendeth for trueth they trust in vanitie and speake vaine things they conceiue mischiefe and bring forth iniquitie And ver 13 14 15. We haue departed away from our God haue spoken of cruelty and rebellion conceiuing and vttering out of the heart false matters Therefore iudgement is turned backward and iustice standeth farre off for truth is fallen in the streete and equitie cannot enter Yea trueth faileth and he that refraineth from euill maketh himselfe a praye and when the Lord saw it it displeased him that there was no iudgement And so forth as in that same chapter followeth Vers 8. He maketh Pleiades and Orion and he turneth the shadow of death into the morning and he maketh the day darke as night he calleth the waters of the sea and powreth them out vpon the open earth the Lord is his name The second exhortatiō of the Prophet vnto repentance THe second exhortation of the Prophet wherwith he stirreth vp the Israelites to earnest repentance of minde that they should turne vnto the true God and that they should not any longer dwel and lye slugging in their sinnes wherewith they doe offend him This exhortation is taken from the glorious and yet true and very braue description of the power and maiestie of GOD vnto whose sweete imbracings and bosome he doth call them backe For he is that alone true God most mighty and full of maiestie who hath most free rule and power ouer all things so that he can neither be mocked nor despised scotfree nor yet be appeased with the toyes and deuises of men all which things the Israelites supposed might be the which in like maner all hypocrites did thinke but falsly For Paul teacheth Galat. cap. 6. ver 7. That God is not mocked And Iohn sheweth cap. 4. ver 24. That God is a spirit and that they that worship him must worship him in spirite and trueth The infinite power of God described by sūdry his works But here in this verse is described that same infinite or endles power of God by the creation of the world and by the reckoning vp of things ordinary and such as are plainly seene among vs how hard and great soeuer other wise they be as is the creation or making of the starres and those bringing forth diuers effects as of the starres called Pleiades the which are stars of the spring and calme and fayre and of the starre Orion the which is a rainie and stormy starre such as is the mutual or orderly succession and course of the night after the day and the day after the night and lastly the severing of the sea from the earth and yet the springing and powrin● out of waters vpon the face of the earth for the vse of men and beastes Of all which we haue Psalm 19. Genes 8. Psalm 104 Genes 1. Vers 9. He stregthneth the destroyer agaynst the mighty and the destroyer shall come against the fortresse Another description of God by his extraordinary workes ANother description of the same power of God by his extraord●nary and wonderfull workes of which sorte is that he throueth downe most strong and mighty men when as hee pleaseth punish them and also beateth downe most strong holdes and s●●tresses And these are but certaine parcels of those workes th● which God doth in great numbers and infinitlie both ordinary 〈◊〉 also chiefly extraordinary Vers 10. They haue hated him that rebuked in the gate and they abhorred him that speaketh vprightly A reason of the punishment of the Israelites by the description of their corrupt life A Rendring of a reason the which by the description or layi●● out of the most corrupt life of the Israelites sheweth why bo●● the former iudgements of God are threatned against them wordly and also moreouer a new course of life must bee taken by then And in all this description it is to be noted that first the Prophe● speaketh of such vices which were common vnto them all and 〈◊〉 of those which were proper vnto the Magistrates and iudges F●● this so wicked a life as is here described was the life of all the people Secondly it is also to be noted that but part onely of their lewdnes is here rehearsed and not euery their particular vices 〈◊〉 a word by this place and by the seuenth verse it appeareth what maner of life the life of thē is who either worship not the true God or else worship not him truly and what is the publike and priua●● order of their maners and gouerning of the common-wealth that is to say most vngodly and wicked The obstinacie and shamelesnes of the Israelites But this verse describeth both the obstinacy or stubborne cōtinuance of the Israelites in their sinnes and wickednes in that The hated the Elders and other graue men who reproued their manifest vices publikely and in the gate that is in those places in the which men in those times were wont to assemble and come together and also their impudencie or shamelesnes to wit for that they did detest and abhorre them which did speake of thinges and of their doings vprightly and truely and as it was indeede For they could not abide or suffer once so much as to heare the truth it selfe much lesse that they had any purpose for themselues to be bettered and amended Ver. 11. For as much then as your treading is vpon the poore and yee take from him burdens of wheat yee haue built houses of hewen stone but ye shall not dwell in them yee haue planted pleasaunt vineyards but ye shall not drinke wine of them A reckoning vp of other vices of the Israelite A Reckoning vp of other vices the which were manifest in these same Israelites namely of their cruelty and couetousnesse and both these notorious Of their cruelty for that they handled and vsed most hardly and extreamely their owne brethren being also very needie and poore as if there were not one drop of mercy left in them to helpe them 1 Their cruelty Therefore this barbarous and cruell vexation of the poore Israelites and their brethren is in this place sayd to be a treading downe of them doubtles it is a signe of noto●ious cruelty of mind And therefore Dauid Psal 109. ver 16. prayeth that such merciles ones may haue their memoriall or remembrance cut out from among men Because they remembred not to ●hew mercy but persecuted the afflicted and poore man and the sorrowfull hearted to slay him 2 Their couetousnes And Amos reckoneth vp the couetousnes of the Israelites in

excuse for that knowing God they did not glorifie him as God neither were thankfull For the onely word of God written ought to bee vnto vs for a true rule of our whole life against all licentiousnes or disorderous liuing and libertie in sinning A golden rule for the directiō of al our actions bee it neuer so publike common and vnpunished Vers 19. The winde hath bound them vp in her wings and they shall be ashamed of their sacrifices An answere vnto the last part of the former verse AN answere vnto the last part of the former verse wherewith obstinate or stubborne persons doe thinke with themselues to couer very well themselues and their vices when as they obiect the common manners bee they neuer so corrupt shamefull and reprochfull for a buckler for their sinnes God therefore maketh answere that all such excuses are vaine and not worth a rush And this their vaine and balde excuse he sheweth and setteth out by a similitude and Metaphoricall kinde of speaking What the figure Metaphora is see Amos cap. 4. ver 12. when as he sayth that the winde shall carrie away with it this defence or reproach that is this publike course and excuse of their liuing and binde it to her wings to bee conueied into the vtmost and vnknowne parts of the world so that there shall no such excuse as this remaine for them So in this sense sinnes are said to be cast into the sea So a Poet saith speaking of periuries And he commandeth the swift South windes to carrie them into the sea whereas he teacheth that periuries are not to be seared or that they are to be contemned or set at naught These men therefore shall be confounded and ashamed whatsoeuer faire glose they set vpon their idolatrie and whatsoeuer defence they seeke from any where Wherefore he concludeth These stubborne and stiffenecked persons shall be ashamed in the ende because of their idolatrous sacrifices neither shall the common going of this sinne without punishment excuse them vnto God Let the whole world marke this and by the same learne to be wise CAP. 5. Vers 1. O ye priests heare this and hearken ye O house of Israel and giue ye eare O house of the King for iudgement is toward you because you haue been a snare on Hizpah and a net spred vpon Tabor Another Sermon A New Sermon but such a one as is very fitly ioyned vnto that which went before For the former Sermon properly respected or concerned the whole people albeit that something were inserted or put in by the way touching the priests as the most true causes of that ignorance of God the which was in the people but now this Sermon striketh all the heads themselues of this people that is both them of the Church who here are called by the name of priests and also them of the common wealth whom GOD here comprehendeth vnder the names of the house of Israel and the house of the King albeit I will not denye the same vices to haue been also in the people the which reigned in these princes but so farre forth as the common people is wont to imitate or follow their princes and heads which are set ouer them For this is a common saying Such as are the Princes such are also the rest of the citizens Two parts of this verse But this verse hath two things first of all and generally to be obserued and marked To wit the alluring exhorting of these princes or heads to heare And secondly 1. An exhortatiō the shewing or setting downe of the matter it selfe whereof they are warned and accused 2. The matter it selfe whereof they are accused The first part hath two sorts of hearers The priests and the rulers of the cōmon wealth The first part sheweth both who are requested here by the Prophet or spoken vnto expresly and by name and how diligently and earnestly they are stirred vp to heare And all those are requested to heare which are rulers ouer the people of the which generally there are two sorts namely the Priests and the Gouernors of the common wealth The Priests haue the rule of holie matters or of things appertaining vnto the seruice of God among the people And albeit to speake properly that the Priestes of these Israelites that is of the kingdome of Israel were in deede trueth no Priests as neither of the tribe of Leuie for the most part nor of the familie of Aaron nor attending or doing their seruice in the Temple of God nor offering any lawfull sacrifices nor vnto God yet by the figure Katachrêsis Katachresis or misusage of speech is a figure whereby we improperly giue names or titles vnto persons or things the which in deede and in trueth belong not vnto them as the exāples here alleadged d●e make verie plaine or misusage of speech they are called Priests as the popish Bishops are called Bishops to the end that they may vnderstand by the very name and degree of dignity the which they attribute vnto themselues that they are most iustly condemn●● Of Gouernors and Magistrates of the common wealth there are in this place made two sorts namely the house it selfe of the King that is to say the chiefe Magistrate as is the King himselfe his Nobles Courtiers and the inferiour Magistrate that is to say such other gouernors and officers which in euery citie bare rule in ministring of law matters and ordering of the common wealth the which are here called the house of Israel because that these inferiour Iudges were heads of the people and doe represent the whole people So the Consistorie or Senat of the Church is called the Church Matth. 18. ver 17. So then all these are stirred vp to heare and that most diligently For hereunto appertaineth it that the Prophet speaketh seuerally vnto them distinguishing his speech and frame of words as it were loosely and without ioynts and coniunctions copulatiue to knit and binde it fast together whereby he calleth euery one of these orders by their name and seuerally Vnto this also it maketh that the Prophet vseth these words Heare hearken giue eare for these words doe signifie that there is required of them very great attention or eare-giuing For God doth craue and looke for it at their hands And hereby appeareth that all sorts of men be they of neuer so great excellencie and dignitie and that all orders and states of the common wealth in the Church of God how high soeuer they bee as is the royall dignitie and honor of a King are notwithstanding subiect vnto the word of GOD because that is the scepter of the kingdome of God and the voyce of God himselfe vnto the which all and singular the members of the Church ought to obey yea and all mortall men besides For so Paul speaketh of the maiestie might and power of the Gospell when he compareth it vnto the powerfull weapons and munitions of warre 2.

and right So we see that the Princes and heads of the people turned away from the true worship of God many otherwise godly Kings as Asa Ioas and others more For they seeme especially to haue been authors of Idolatrie And therefore the Prophet Isaias also inueigheth especially against them cap. 1. But Micheas setteth vpon the heads themselues and not only vpon the common sort and people to shew that he doth his duetie without accepting of persons that he is the seruant of God and not of men as those false Prophets were finally that he is indued with that true cōstancie of the which he spake in the verse before Vers 10. They builde vp Zion with blood and Ierusalem with iniquitie An amplification of the sinne of the Rulers AN amplification of the crime whereby the selfe same thing is proued the which verse 8. he sayd to be in the Iewes to wit that there is in them wickednes and not onely sinnes as in the Israelites And therefore he sheweth the grieuousnes of the sinne the which was peculiarly committed by the heads of the kingdom and people of Iudah Further he accuseth them for that they builded with blood and that ouen Sion or Ierusalem it selfe that is the citie of God the which alwayes in euery part of it ought to be holy Wherein Micheas condemneth these gouernours of the people both of cruelty and also of couetousnes and the same sacrilegious in that they vsed both these sinnes vnto the dishonour of the citie of God and of that place where the diuine that is the pure Temple was builded that is to say vnto the manifest reproch of God himselfe See in euery respect the like complaint of God against this people Nah. 3. vers 1. in these words O bloodie citie it is full of lies and robberie the praye departeth not Also Ezech 24. vers 9. Woe to the bloodie citie for I will make the burning great So Habac. 2. vers 12. Woe vnto him that buildeth a towne with blood and crecteth a citie by iniquitie And in this word buildeth he answereth a secret vaine excuse of theirs for they defended themselues vnder this pretence or colour that this which was found fault withall turned vnto the ornament and garnishing of the Citie of God And therefore that their enterprize was rather to bee praysed then accused The Prophet answereth that God will haue no such ornaments of his citie nor any such building For God delighteth not in any iniustice and cruelty Psalm 5. and they which doe so and spoyle others vnder a pretence or colour of religion they make God a fellow and partner of their robberies See Isai 66. vers 2 3. Mar. 7. ver 11 c. Vers 11. The heads thereof iudge for rewards and the Priests thereof teach for hire and the Prophets thereof prophesie for monie yet will they leane vpon the Lord and say Is not the Lord among vs No euil can come vpon vs. A particular setting downe of the sinnes of euery order of gouernours among them A Laying out of the matter more plainely For he now sheweth particularly how these heads or euery order of these heads deale vngodly and wickedly and vse themselues euery man in his charge Wherein hee distinctly describeth or setteth out and increaseth the proper wickednes of euery one of them by contraries Further he maketh three kindes or orders of these Heads or Gouernours namely Iudges Priests and Prophets It is the part of Iudges to abstaine from giftes that they may giue iudgement 1. Iudges and minister law holily and not be corrupted So Iethro when he sheweth vnto Moses what Iudges hee should make for his helpe and ease in the burden and charge of the common wealth of Israel among other poynts requireth especially that they be such as hate couetousnes Exod. 18. vers 21. Moreouer sayth he prouide thou among all the people men of courage fearing God men dealing truely hating couetousnes and appoint such ouer them to bee rulers ouer thousands rulers ouer hundreds rulers ouer fifties rulers ouer tennes But these Iudges of whom Micheas speaketh receiue gifts and accordingly as any thing is giuen them iudge in fauour of this man or that man the which is a great sacriledge or notorious offence against God And vnder the name of Iudges all politicke Magistrates are generally comprehended There followeth the order of Heads or rulers of the people or of Church-gouernours as I may so call them And these are of two sortes to wit ordinary as in times past the Priests and Leuites now Pastors and Doctors in the Church of God and extraordinary as in times past the Prophets the which are now either none at all or very tare and seldome The Priests or ordinary gouernours of the Church did teach for rewarde the which is not onely most filthy 2 Priests but also sacrilegious For accordingly as euery man gaue them a rewarde for their seruice so did they set downe and determine euery man his sinnes to be great or small and did not follow the determination of the law of God without respect of persons For such the Priests ought to be not swaruing one whit from the trueth and equitie of the law of God as it is Malach. 2. vers 6. The lawe of trueth was in his mouth and there was no iniquitie found in his lips speaking of the Priests office he walked with me in peace and equitie and did turne away many from iniquitie 3. Prophets The extraordinary gouernors of the Church as the Prophets euen they also prophesied for money And therefore their couertousnes and sacriledge is more manifestly described then that of the former For there was some colour of the Priests and Magistrates in these words rewards giftes or hire but in the worde money and in Prophets there is none at all nay there is an open mart merchandise of the word of God such as Peter epist 2. ver 3. and 15. findeth fault withall in the false teachers of his time of whom he sayth Through couetousnes shall they with fayned words make merchandise of you and forsaking the right way haue gone astray following the way of Balaam the sonne of Bosor which loued the wages of vnrighteousnesse And the saying of Christ Mat. 10. is to be applyed vnto this place Yee haue receiued freely giue freely And yet for all this is not the due and reasonable wages of the Pastors teachers in the Church condemned as Christ himselfe teacheth in the same place Mat. 10. Paul 1. Cor. 9. Finally to the ende he may paynt out the filthy couetousnes and vngodlines of these false Prophets the more cleerely who at that time as the Monkes at this day greatly deceiued the people the Prophet by the figure Mimesis What the figure Mimesis is see Oseas cap. 4. ver 18. or imitation setteth down their wicked words when as they had receiued money for their diuination or prophesying For they prophesied that it