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.

A Commentarie of Lambert Danaeus vpon the Prophet Amos.

CAP. 1.

* 1.1THe end and drift of this prophesie, is all one with the rest of the other Prophets and their prophesies, namely, to leade vs by the feeling of our owne destruction and miserie, vnto God the fountaine and father of mercie through his Christ: and so consequently to teach vs to repent from our wicked liuing, and to serue the true God, and to worship him according vnto his law and commandement. Therefore he both layeth downe the threatnings of God, and also the promises. And first of all he doth in generall set foorth the threatnings against all sinners, yea, euen men that are infidels. Then afterwards particularly against those which call themselues the people of God, and do boast themselues of that name, such as in times past were both the Israelites, and also the Iewes properly so called, and now the Christians, whether Pa∣pists, or Gospellers: whereof it commeth to passe, that Amos be∣ginneth with those iudgements of God, the which God did threa∣ten generally against Idolaters. And afterwards he commeth vnto those which were peculiarly addressed vnto the Israelites, vnto whom by name he was from God appoynted a Prophet. Further∣more, hee rehearseth those also which were ordayned against the Iewes themselues, that is, against the kingdome of Iudah, be∣cause they also did vaunt themselues vpon the praise and title of the people and inheritance of God, and that vpon better reason, then the kingdome of Israel. And thus much concerning the threatnings.

As for the promises, Amos hath the same which other Prophets

haue, to wit, first generall vnto all mankinde, then particular vnto the true Church of God, for and through the Messias promised vn∣to the Fathers, that is, our Lord Iesus Christ, the which this our Pro∣phet for the comfort of the godly, doth excellently set downe. But concerning the time wherein Amos prophesied, * 1.2 thus I thinke, sa∣uing the iudgement of others, the which I would not by this mine opinion haue to be forestalled. Amos seemeth vnto me to haue been the second of all those Prophets, whose prophesies wee haue in the volume as well of the great, as also the small Prophets, the which are extant or to be found in the Canonical bookes of the ho∣ly Scriptures. And I thinke that he liued almost after fortie yeares at the least from the death of the Prophet Elizeus, & was by God raysed vp in the kingdome of Israel, for that the same part of the people especially wanted earnest admonitions, when as it had cast away the Word of God, and the true Sacrifices, and in the roome thereof set vp their owne. * 1.3 The reason of mine opinion is this, be∣cause that Elizeus dyed at least about the first beginning of the reigne of Ioas the sonne of Ioachaz king of Israel: for 2. King. cap. 13. ver. 14. mention is made that Ioas came to visite Elizeus lying in his death-bed in these words, When Elisha fell sicke of his sicknes whereof he dyed, Ioash the King of Israel came downe vnto him, and wept on his face, and sayd, O my father, O my father, &c. And that this was in the beginning of his reigne, the diligent considering of that which followeth in that chapter, and in the beginning of the next, will easilie declare. And from that time vntill the 27. yeare of King Ieroboam (who was the sonne of this Ioas, and in the first yeare in the which Vzzias began to reigne in Iudah, which was the time of the beginning of this prophesie) there doe come 41. yeares be∣tweene. So Amos then liued and prophesied in that age, as he him∣selfe teacheth. * 1.4 But the Prophet Ionas seemeth in time to haue bin before him, which Ionas his booke of prophesie is in the Canon, or among the Canonicall bookes of the Bible, for as much as either in the reigne of Ioas the father of this Ieroboam (about the 27. yeare of whose reigne Amos might haue begun to prophesie) or at least wise about the beginning of the reigne of this Ieroboam, Io∣nas executed his office, as appeareth 2. King. cap. 14. ver. 23. and so to the end of the chapter, and as I haue shewed before in my notes before these Prophets. So that the beginning of the Prophet Ionas may seem to haue bin some certain yeres after the death of Elizeus, the succession of the Prophets for a time being discontinued, as

easily may be gathered, if 2. King. cap. 13. ver. 14 be compared with cap. 14. ver. 25. Wherefore among the Prophets, * 1.5 whose writings are in the Canonicall Scripture, Ionas is the first in respect of time. For that which is obiected of Micheas, whose booke of prophesies is extant, is against this nothing at all: because that Micheas is not the same Micheas, the which prophesied in the dayes of King A∣chab, and was before Ionas. And this our Amos is second, * 1.6 Oseas third, who fell into the times of Ieroboam the sonne of Ioas king of Israel, and Vzzias the sonne of Amasias king of Iudah: but because he is sayd to haue prophesied vnto the times of King Ezechias, it is likely that he began not at the selfe same beginning and instant of time, in the which those two Kings (each in his kingdome) began to reigne: but a little after. For by the space of 14. yeares they reigned together, Ieroboam in Israel, and Vzzias in Iudah. There∣fore if we do graunt that Oseas began to prophesie an yeare or two after that same earthquake, two yeare before the which Amos pro∣phesied: Oseas must then begin to execute his office in the 31. or 32. yeare of Ieroboam the sonne of Ioas king of Israel, and in the 4. or 5. yeare of Vzzias king of Iudah. For I hold that the same earth∣quake happened in the second yeare of the reigne of Vzzias, and in the thirtith yeare of the reigne of this Ieroboam. And Oseas pro∣phesied vnto the beginning of Ezechias king of Iudah, beginning at the 32. yeare of the reigne of Ieroboam sonne of Ioas, (which fell into the fifth yeare of Vzzias the king of Iudah) that is, by the space of full 70 yeares, well neere. * 1.7 But Amos seemeth to haue fi∣nished his office within the space of that time, wherein this Iero∣boam of Israel, and Vzzias of Iudah liued in one age together in their Kingdomes and Empires, to wit, by the space onely of 14. yeares. For Amos maketh mention of no other King, either of Israel, or of Iudah, but of Ieroboam the sonne of Ioas, and of Vzzias. And thus much of Ionas, Amos, and Oseas.

* 1.8The fourth in order and time seemeth to haue been Isaias, and to haue begun his office after Oseas, but to haue continued it longer, namely, vntill the times of King Manasses, by whom about the be∣ginning of his reigne Isaias was put to death. For when as Isaias maketh no mention of this Ieroboam, who was the sonne of Ioas, but of Vzzias, Ioatham, &c. only, he seemeth indeed to haue begun to prophesie vnder Vzzias king of Iudah, but that same Ieroboam being now dead, vnder whom both Amos and Oseas had now exe∣cuted their office of Prophets. Therefore in as much as Ieroboam

the sonne of Ioas king of Israel dyed in the 14. yeare of Vzzias the king, Isaias cannot seeme to haue prophesied before this time, but afterwards about the 16. yeare of the reigne of Vzzias. From which time vnto Manasses, and the beginning of his reigne, there come betweene aboue 80. yeares, all which time Isaias must haue executed the office of a Prophet: for he himselfe cap. 7. maketh mention of three score yeares.

Vers. 1.

The words of Amos, who was among the heardmen at Te∣coa, which he saw vpon Israel, in the dayes of Vzziah King of Iu∣da, and in the dayes of Ieroboam sonne of Ioash King of Israel, two yeares before the earthquake.

* 1.9THe proposition or principall ground of this whole booke and prophesie, the which conteineth fiue poynts. First, the summed the matter, the which is comprehended in this booke, namely▪ Words,* 1.10 that is to say, the preaching of Amos, the which he vttered openly with a lowd voyce. The second, what manner of words the same words were, that is to say, the words of God: wherein the cer∣taintie and authoritie of these words, * 1.11 or prophesie is auouched. For it is a vision, that is, a reuelation shewed by God himselfe, and com∣mitted vnto the Prophet. Thirdly, vnto whom it was shewed, to wit, vnto Amos, who by the addition of certaine circumstances, is described what manner of man he was, both for the laying out of his person more certainly, * 1.12 that he might be knowne from others of the same name: and also for the better and greater confirmation of his calling, as which was altogether extraordinarie, and raised vp by God, for to beate downe the pride and outragious haughtinesse of the men of that age. For God made choyce of this man, whom he would send to terrifie or feare the kingdome of Israel, the which at that time was most florishing. And he choseth a man that is a Thecuite, that is, of the Iewes, not of the Israelites (such a one as E∣lias notwithstanding was) and one of the shepheards that kept cattell, as he confesseth of himselfe, chap. 7. vers. 14. saying: I was no Prophet, neither was I the sonne of a Prophet, (he meaneth of the ordinarie manner and calling of Prophets) but I was a heardman, and a gatherer of wild figges. God sendeth a Iew vnto the Israelites, to touch them the deeper by this meanes, as if they were such man∣ner of persons who now had none among them fit to teach them, but stood in need of forrainers and strangers, and especially Iewes,

whom notwithstanding they did deadly hate, as may appeare by the rent and breach, when the ten Tribes fell away from the other twaine, vpon that, that their request was not graunted by Reho∣boam, where they vpon that occasion speake thus, 1. King. cap 12. ver. 16. So when all Israel sawe that the King regarded them not, the people answered the King thus, saying, What portion haue we in Da∣uid? we haue none inheritance in the sonne of Ishai. To your tents, O Israel: now see to thine owne house, Dauid. So Israel departed vnto their tents. God sendeth a Neathea••d, that by this obscure and base person in the world, he may cast downe those high and loftie spi∣rits. For as it is 1. Cor. 1. ver. 27.28. God hath chosen the foolish things of the world to confound the wise & God hath chosen the foolish things of the world to confound the mightie things, And vile things of the world, and things which are despised hath God chosen, & things which are not, to bring to nought things that are. For as the same Apostle speaketh, 2. Cor. cap. 10. vers. 4, 5, 6. The weapons of our warfare are not carnal, but mightie through God to cast downe holds, casting downe the imaginations, and euery high thing that is exalted agaynst the knowledge of God, and bringing into captiuitie euery thought to the o∣bedience of Christ, and hauing readie the vengeance against all disobe∣dience when your obedience is fulfilled. Thecua, of the which Amos in this verse is said to be, was one of the cities in Iudah, built by king Rehoboam sonne of Salomon, as it is 2 Chron. cap. 11. vers 5.6. And Rehoboam dwelt in Ierusalem, and built strong cities in Iudah: he built also Beth-Iehem, & Etam, and Tekoa. Fourthly, * 1.13 here is taught vnto whom Amos is sent or against whom those things were com∣maunded by God to be spoken, that is to say, against the Israelites, namely, against that kingdome properly, the which was separated and deuided from Iudah: but yet (because God is the keeper of his whole Church) Amos doth also prophesie against the kingdome of Iudah, that it also may be saued by God. Lastly and fiftly, * 1.14 vnder Vz∣zias king of Iudah, and Ieroboam the sonne of Ioas king of Israel, full two yeares before that same great earthquake happened in all that same whole countrey, the which, as I sayd, seemeth to haue happened at the least about the second yeare of the reigne of Vz∣zias, and the thirtith yeare of the reigne of this Ieroboam.

Vers. 2.

And he sayd, the Lord shall roare from Zion, and vtter ••e voyce from Ierusalem, and the dwelling places of the shephear•• shall perish, and the top of Carmel shall wither.

* 1.15THe summe of the iudgements of God the which should com•• to passe against the Israelites, to wit, the vtter desolation or wa∣sting of their whole countrey. For all the best and fattest things 〈◊〉〈◊〉 this kingdome of the Israelites, shall in such sort bee strooke•••• God in his iust iudgement, and for their disobedience, that bo•••• the cottages of the shepheard themselues shall mourne, to wit, 〈◊〉〈◊〉 being destroyed: and also Carmel that same most fruitfull mou••∣taine shall wither, being touched with the heate of God his ange•• Therefore it is certaine that these things are denounced and tol•••• against Israel, by the place Carmel, the which the Prophet rehe••∣seth in as much as it is a famous mountaine in the land of Isra•••• And here in this place the Prophet also by and by getteth autho••∣tie vnto his prophesie, * 1.16 that it be not contemned or despised: a•• attention or eare-giuing thereunto, wherby be they neuer so pro•••• and loftie otherwise, he doth neuerthelesse terrifie or feare the••▪ He getteth authoritie when as he teacheth that these things are ••••∣nounced both by God himselfe, and that they shall also be fulfill•••• and that by the same God, the which is the God of Sion, a pla•••• most knowne, and most holy, that is, that these things doe co•••• from the true God, and not from Idols. And he getteth vnto him∣selfe attention, or eare-giuing vnto that he speaketh, by the figure which he vseth, as this proposition and sentence is garnished wi•••• maiestie and loftinesse of words. For God is sayd now to roare•••• gainst them with a great and terrible yelling, as it were a lyonst••∣red vp and teased with anger. For this roaring doth expresse bo•••• the anger of the lyon, and also the terriblenes or fearefulnes of 〈◊〉〈◊〉 voyce: vnder which like phrase or manner of speaking the othe•• Prophets doe describe the fierce wrath and anger of God, as lo•••• cap. 3. ver▪ 16. The Lord also (sayth he) shall roare out of Sion, 〈◊〉〈◊〉 vtter his voyce from Ierusalem, and the heauens and the earth s•••• shake, but the Lord will be the hope of his people, and the strength of t•••• children of Israel. So the Prophet Ieremy cap. 25. vers. 30. is will•••• for the terrifying of the wicked nations, to say vnto them: The L•••• shall roare from aboue, and thrust forth his voyce from his holy ha••∣tation: he shall roare vpon his habitation, and shall crye alou••••

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 Gi∣lead with threshing instruments of yron.

* 1.17THe 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 mo∣ued 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 cor∣rect, 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 Gen∣tiles being altogether infidels to be vnpunished, and therefore will he not beare with the sinnes of these, the which ought to be more holie.

* 1.18Further, 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 pu∣nish them. And he beginneth with the kingdome of Damascus, be∣cause 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 vn∣to Damascus, and there (as in the head citie of the land) to anoynt Hazael King ouer Aram, that is, Syria: * 1.19 for Damascus was then the Metropolitan or chiefe citie of Syria.

* 1.20Now this verse conteineth two things. The first, the wicked and stubborne life of them of Damascus. Their life is noted to bee wic∣ked by the word (Peshang) the which signifieth open rebellion and treacherie against God, and not only simple sinne. And that it was

fortresses:* 1.21 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, * 1.22 and in a ma∣ner 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. * 1.23 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 florish∣ing.

* 1.24In 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 i•• 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 follow∣eth) and slew Rezin. And least that these things, because of the po∣wer and glorie of the kingdome of Damascus, might seeme ridicu∣lous, or to be laughed at as toyes, and vnpossible, the Prophet re∣hearseth 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 peo∣ple bordering vpon Israel, * 1.25 to wit, against the Philistines. The same things in a manner are here to be noted, the which were be∣fore 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 Da∣mascens 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 thē, 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. * 1.26 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 beside the Ethiopians. And they came vp into Iudah, and brake into it; and carried away all the substance that was found in the Kings house, and his sonnes also, and his wiues: so that there was not a sonne left him, saue Iehoahaz, the yongest of his sonnes. The Lord also by his prophet Ioel complaineth of this crueltie, as of other nations so also of the Philistins by name, for selling a way his people into farre countries vnto the Greekes, that there might be no hope of their returning, when he sayth: The children also of Iudah, and the chil∣dren of Ierusalem haue ye sold vnto the Grecians, that ye might send them farre from their border.

* 1.27By this example also appeareth, how deare the Church is vnto God, how small tokens soeuer it retaine of his couenant (as was the Church of the Israelites at that time) when as he is in such sort an∣grie against the enemies thereof, for handling it so cruelly.

Vers. 7.

Therefore will I send a fire vpon the walles of Azzah, and it shall deuoure the pallaces thereof.

* 1.28THis verse hath nothing singular or peculiar to it selfe from the fourth verse before, except the name of Azzah, or Gaza onely. It therefore noteth, that for this their crueltie they shall vtterly be consumed and destroyed, and that in most fearfull manner, as are

those things which are wasted by fire, the which consumeth all, and leaueth nothing that it can reach or come vnto: for with it there is neither pitie nor mercie.

Vers. 8.

And I will cut off the inhabitant from Ashdod, and him that holdeth the scepter from Ashkelon, and turne mine hand to Ekron, and the remnant of the Philistims shall perish, sayth the Lord.

* 1.29NOw the iudgements of God are threatned to the whole coun∣trey of the Philistines, as before vers. 5. to the whole kingdome of Damascus. And in this place are reckoned vp foure chiefe Te∣trarchies or Quarternes of that countrey of Palestina, to wit, that of Gaza or Azzah, that of Ashdod or Azotus▪ that of Asculon, and that of Accaron. The sift Tetrarchie or Quarterne is ouerpassed, namely, that of Geth, from whence was Goliath. Of this Gethor Gith is mention, Ios. 13. ver. 3. where it is reckoned vp as one of the fiue Lordships of the Philistines. But this is singular or peculiar in this verse, for that God doth denounce and shew that no remnants of this nation shall be left aliue, and this he threatneth, who is Lord, and hath rule ouer all things. So sore a punishment was not threat∣ned vnto the Damascens, but the iudgements of the Lord are iust and righteous, albeit the crueltie of the Damascens may seeme greater then this of the Philistines. Yet these Philistines did conti∣nually and daily afflict or trouble the Church of God, when as they did sell the Israelites in such sort that they should neuer afterward be free againe.

Vers. 9.

Thus sayth the Lord, for three transgressions of Tyrus, and for foure, I will not turne to it because they shut the whole captiui∣tie in Edom, and haue not remembred the brotherly couenant.

* 1.30THe third example of the iudgements of God vpon the nations neere vnto the Israelites, to wit, vpon the Tyrians, a florishing people at that time. The selfe same things are here againe rehear∣sed, the which haue been in the threatnings before, besides a very few things peculiar vnto Tyrians. For these also are noted and condemned for their extreme crueltie against the people of God, whom they did so scatter abroad, that they should neuer afterwards returne againe, but perish & dye in miserable captiuitie. And this

crueltie they procured against the Israelites by the Idumeans the brethrē of the Israelites: * 1.31 wherein these Tyrians did violate or break the lawe of consanguinitie or of bloud and kindred, and of nature, who did set those vnreconcileably together by the eares within themselues, whom they ought to haue made friends one with ano∣ther. These Tyrians therefore doe make Executioners of their cru∣eltie against the Church of God, not euery one without regard and at all aduentures, but the very brethren of the Church, by how much the more detestable and vnmercifull, nay more hurtfull and more contrary vnto nature it selfe, and the common lawe of huma∣nitie was this crueltie of the Tyrians against the Israelites, and ther∣fore worthily punished by God more seuerely or sharply. For not onely those which commit euill are worthie of death, but those al∣so that consent vnto them that doe euill, and stretch out the cordes of iniquitie, and increase vngodlinesse and wickednesse among men. Finally, those which so farre as in them lyeth doe vtterly ex∣tinguish or quench the law of nature, as these Tyrians did: against such kind of sinners the Lord by his Prophet doth threaten a curse, saying: Woe vnto them that draw iniquitie with cords of vanitie, and sinne as with cart ropes. Esay. cap. 5. vers. 18. And Paul, Rom. cap. 1. vers. 31. maketh mention of such as being fearfully giuen ouer of God vnto their owne reprobate sense, that they sinne against the lawe of God, and of their owne conscience, and draw on others to sinne, when he writeth: Which men (namely, giuen ouer of GOD) though they knew the lawe of God, how that they which commit such things, are worthie of death, yet not onely doe the same, but also fauour them that doe them.

Vers. 10.

Therefore will I send a fire vpon the walles of Tyrus, and it shall deuoure the pallaces thereof.

* 1.32Conferre this tenth verse with those other verses before, of the same contents and arguments.

Vers. 11.

Thus sayth the Lord, for three transgressions of Edom, and for foure, I will not turne to it, because he did pursue his brother with the sword, and did cast off all pitie, and his anger spoyled him euermore, and his wrath watched him alway.

* 1.33THe fourth example of the iudgements of God against the na∣tions bordering vpon the Israelites, namely, vpon the Idumeans

themselues, who are called the brethren of the Israelites. Therefore the Israelites ought to be now the more moued with their punish∣ment, that they should not thinke that themselues should goe sco•• free, but should beleeue the comminations or threatnings of God vsed against them, * 1.34 to be true. Now these things are common vnto the Idumeans with the other nations before named, to wit, that the Idumeans, like as the former nations, liued stub borne and disobe∣dient against God, and voyd of repentance: and wickedly heaping sinnes vpon sinnes. Secondly, that they also, like as the rest, were cruell against the Church of God. * 1.35 But the kind of their crueltie•• speciall, and proper to themselues, and also farre greater then the which hath been set out before. The which the Lord also doth de∣clare by these circumstances. First, in regard of the persons: for whilest the Idumeans doe persecute the Israelites, * 1.36 they persecute and murther, not euery one of the meinie, but their owne brethren. For Esau was the brother of Iacob, yea his brother german, and his twin, or borne at one birth with him. Of Esau came the Idumeans of Iacob the Israelites. Their crueltie therefore was more shame∣full against the Israelites, then was that of the other nations. For they did manifestly or openly breake in sunder the affections of nature it selfe. Secondly, God proueth the crueltie of the Idumeans to be greater, * 1.37 by the manner, or outragiousnes of their anger against the Israelites. For it was so ouerpassing and farre out of square, that it did vtterly abolish or doe away those inward feelings of nature, the which doe stirre vp pitie and compassion among men, as ap∣peared by the doings and sayings of the Idumeans against the Is∣raelites. An example whereof may be taken out of the Psalm. 137. vers. 7. where the Prophet prayeth vnto God against the same, say∣ing: Remember the children of Edom, O Lord, in the day of Ierusalem, which sayd, rase it, rase it to the foundation thereof. Hereupon, that is, by reason of the excessiuenes thereof, the crueltie of the Idumeans in this place is called, not only anger, but also wrath, or furie. Third∣ly, * 1.38 by the effects: for they both persecuted them with the sword, and also raunged against the Israelites with robbing and stealing. Therefore the Idumeans spared neither the life, nor the goods of the Israelites: but being not content to haue murthered them, they carried away, and spoyled all their goods, like theeues. Fourthly, by the time. * 1.39 This anger of the Idumeans against the Iraelites was perpetuall, and continuall: not to be appeased, not abating, not ceasing: nay, the Idumeans spoyled and slew the Israelites both in

the time of warre: and also their wrath did watch the Israelites in the time of peace, that is to say: did lay continuall waite for them, procured hatred, and did hurt them.

Vers. 12.

Therefore will I send a fire vpon Teman, and it shall de∣noure the pallaces of Bozrah.

* 1.40TEman, a nation, citie, or people of Idumea, of the which Ieremy speaketh, cap. 49. ver. 7. To Edom thus sayth the Lord of hostes: Is wisedome no more in Teman? Is counsell perished from their chil∣dren? Is their wisedome vanished? Bozrah the head citie of the Idu∣means. The rest of this verse is allone with the like going before, which hath been often repeated, and signifieth: that for this their crueltie they shall sharply be punished.

Vers. 13.

Thus sayth the Lord, for three transgressions of the chil∣dren of Ammon, and for foure, I will not turne vnto it, because they haue ript vp the women with child of Gilead, that they might en∣large their border.

* 1.41THe fift example of the Ammonites, who themselues also were cosines or of kinne vnto the Israelites, as namely, those which came of Lot the nephew of Abraham, to the end the Israelites might be the more moued with these domesticall or home exam∣ples. And this in these Ammonites is a peculiar kind of crueltie a∣gainst the Israelites, that is, the Church of God such as it was, for that they most barbarously at one blow as it were, * 1.42 did cut in sun∣der the women of the Israelites, and the same great with childe, a∣gainst the lawe and feeling of nature cruelly murthering both the mother and her innocent or giltles child together. The which furie is more then barbarous and brutish. And this crueltie is increased by the circumstance of the cause, for that the Ammonites did these things so cruell, not to keepe away, or to be reuenged of these mo∣thers, as being in armes, or offering wrong vnto them: but onely to the end they might haue the larger borders of their kingdome, and the same voyd and emptie: these Ammonites forsooth made lesse esteeme of the image of God shining forth in these women and their children, then of one foote of dead earth the which they had a minde to vse and reteine. Therefore in these men there was ex∣treme crueltie ioyned with extreme couetousnes and ambition: &

so consequently it was also grieuously punished by God, and th•••• worthily.

* 1.43Further, in all these examples this is to bee obserued and note•• that God is described and set foorth to be especially angrie wi•••• those nations, because of the crueltie which they executed agai•••••• the Church of God, euen such as it was (such as the Israelites th•••••• were) that those, which in these our dayes haue made those mo•••• cruell slaughters and butcheries against the Church of God in the Realme of France, and elsewhere, may at the last vnderstand wha•• iudgement of God is prepared for them, and hangeth ouer th•••••• head.

Vers. 14.

Therefore will I kindle a fire in the wall of Rabbah, and 〈◊〉〈◊〉 shall deuoure the palaces thereof, with shouting in the day of be tell, and with a tempest in the day of the whirlewinde.

* 1.44THis is speciall and peculiar in the punishment of the Ammo∣nites, that it shall be most speedie, and most full of terroure feare. It shall be most full of feare, for that with the burning of Rab∣bah the chiefe citie of the Ammonites shall be ioyned both bat∣tell, and such horrible feare, as in miscrable manner is wont in su•••• cases to be heard, by reason of the slaughters and murthers there•••• committed. For he telleth that this fire & burning of Rabbah sh•••• be in the very day of battell, and in the very noyse and shoutings 〈◊〉〈◊〉 the battell, where with those that are taken by the enemie shall Sword•• most swift and speedie. For it shall come creeping like a which wind (such as is wont to be when stormes doe arise) that this pu∣nishment of the Ammonites may fall out vnlooked for.

Vers. 15.

And their King shall goe into captiuitie, he and his print•••• together, sayth the Lord.

COnferre this verse with the fift of this chapter expounded be∣fore, with the which it hath some things agreeing. This no••∣withstanding is here speciall and proper, that not onely the peop•••• and common sort, as in the punishment of them of Damascus the•••• specified: but also the King himselfe, and the Princes and Nobl•••• or Peeres of the kingdome, shall be led away prisoners, and cap∣tiues vnto miserable seruitude, slauerie or bondage together so companie.

CAP. 2.

Vers. 1.

Thus sayth the Lord, For three transgressions of Moab, and for foure, I will not turne vnto it, because it burnt the bones of the King of Edom into lime.

* 1.45THe sixt example of the iudgements of God against the nations bordering vpō the Israclites, that they therby might be terrified feared with these threatnings of God, and so consequently repent. And it is of the Moabites the cosens and kinsmen of the Ammo∣nites, and also of the Israelites themselues. And here is expressed a singular or peculiar kind of crueltie in them aboue the other na∣tions before, not against the Church of God indeed, but yet not∣withstanding against men, to wit, the Idumeans, who also were co∣sens and of kinne vnto these Moabites themselues. * 1.46 Whereof we gather, that all kind of crueltie committed against any men what∣soeuer, doth highly displease GOD: and much more that, which doth violate or breake and blot out the priuileges of bloud, and the affections of nature, such as was this barbarousnes of the Moabites against the Idumeans. For Edom or the Idumeans came of Abra∣ham, and the Moabites of Lot, the nephew of Abraham, whom A∣braham brought vp and aduanced. But as concerning that which is here reported of the King of the Idumeans burnt aliue by the Moabites, and cruelly vsed, and despitefully, as if he had been some oxe, so that nothing was left of him, no not so much as his bones, but that he was all consumed into ashes and lime, (the which is a thorow burned kind of ashes) some doe referre it vnto the 2. King. cap. 3. vers. 26.27. where the King of Moab being not able to break by force into the King of Edom, who came against him to helpe the Israelites, he tooke his eldest sonne, that should haue reigned after him, and offered him for a burnt offering vpon the wall, by which meanes the campe of the Israelites brake vp and departed: but others doe referre it vnto some other historie.

Vers. 2.

Therefore will I send a fire vpon Moab, and it shall deuoure the palaces of Kerioth, and Moab shall die with tumult, with shou∣ting, with the sound of a trumpet.

* 1.47A Description of the punishment, the which conteineth the de∣struction of the nation of the Moabites, and the ouerthrow of

their whole state, and that like to ensue with their great feare, tu∣mult, and dismaying. Their dismaying is here layd forth by a sen∣tence as it were loose and not tied together with the bands of con∣iunctions copulatiue, to wit, in these words (with tumult, shouting, sound) of the Moabites, at the voyce of a trumpet: which thing sheweth a great turmoile of all things, and their disordered and tu∣multuous feare & trembling, such as is wont to be where nothing is done in order in a battell and skirmish: but the vanquished on euery side runne away without captaine, without counsell.

Vers. 3.

And I will out off the iudge out of the midst thereof, and will slay all the Princes thereof with him, sayth the Lord.

* 1.48THe destruction of the nation and state. For besides the burning of their cities, their Kings also, nay all their Iudges, the which do susteine or vphold and gather together the body it selfe of the peo∣ple, shall miserably be slaine, and that euery one in the midst of his Iurisdiction and of the citie, ouer which he is set to rule, that the Moabites may vnderstand themselues to bee vtterly forsaken, and to be voyd of all hope of winding out of so great miseries. * 1.49 And this is a thing the which neuer falleth out vnto the Church of Gods. So sore a punishment doubtles doth this crueltie of men deserue.

Vers. 4.

Thus sayth the Lord, For three transgressions of Iudah, and for foure, I will not turne to it: because they haue cast away the law of the Lord, and haue not kept his commandements, and their lies caused them to erre, after the which their fathers haue walked.

* 1.50THe seuenth example of the iudgements of God against the na∣tions bordering vpon the Israelites, because of their obstinat or stubborne wickednesse. And by this example all dulnes and drow∣sines ought to be shaken off from the Israelites. For God setteth before the Israelites euen the Iewes themselues as a mirror or loo∣calleth his owne people, to wit, because of their sinnes peculiarly by the Iewes themselues committed against his worship and ser∣uice, that all men may vnderstand, and so consequently the Israe∣lites, whether they offend against the first table of the lawe, or a∣gainst the latter, that they doe prouoke the Lord, and that they are most worthie of anger and punishment. And whereas in this place

the Iewes themselues also are sayd to be punished,* 1.51 it is done, not onely that the Prophet may put away all suspition of flatterie and currying of fauour with his owne people, (for Amos was of the tribe of Iuda) whom, as well as the rest he doth comprehend: but also that out of all these examples being gathered together, wee should acknowledge the same true God to bee the God and Iudge of the Gentiles, and also of the Iewes. For so Paul teacheth, Rom. 3. ver. 29. saying: God, is he the God of the Iewes only, and not of the Gen∣tiles also? yes, euen of the Gentiles also. Secondly, that wee should conclude by a reason taken from things compared together: If God spare not the Iewes themselues, that is, his owne beloued peo∣ple, how much lesse will he spare others? for if these things be done vnto the greene tree, what shall bee done vnto the drie? Luk. 23. ver. 31. Accordingly whereunto Peter Epist. 1. cap. 4. ver. 17.18. wri∣teth: The time is come, that iudgement must begin at the house of God. If it first begin at vs, what shall be the end of them which obey not the Gospell of God? And if the righteous scarcely be saued, where shall the vngodly and sinner appeare?

* 1.52Further, the peculiar sinne of the Iewes, for the which they are punished of God, is sayd to bee the contempt or despising of the first table of the lawe, the which in this place is described by three effects that is, for that they despised the lawe of GOD it selfe, * 1.53 the which they had giuen vnto them by the singular benefite of God. And so Paul seemeth to ascribe vnto the Iewes, that they doe ac∣cept of the law, as of a speciall fauour of God towards them aboue all other nations, when he sayth Rom. 2. ver. 17. Behold thou art cal∣led a Iewe, and restest in the lawe, and gloriest in God, &c. And cap. 9. vers. 4. he sayth of the Iewes, That vnto them doe belong the coue∣nants, and giuing of the lawe, and seruice of God. Vnder the name of the law I doe comprehend that part of it, the which conteineth the morall precepts, that is, the Decalogue, or ten Commandements. The second effect is. [unspec 2] The neglecting or forslowing of the Ceremo∣nies appoynted by God, the which here are called statutes or com∣mandements. The third, is false doctrine, [unspec 3] the which they embraced in stead of the true doctrine, whereby the Iewes both worshipped Idols, and also would often excuse their sinnes before God, being so taught by the false Prophets, whom they did esteeme aboue the true: in so much that God was neglected, or not cared for of that people for a certaine long continuance and succession of ages. For

earth, that is, driue them vnto extreme beggerie, taking away from them all that euer they haue. Yea finally they doe in the ende cor∣rupt the way or life and good maners of these miserable creatures, and in such sort afflicted or troubled, doe make them to goe wrong. For they teach and frame them vnto lewdnes both by their example, and also through their crueltie, that those miserable and afflicted ones may deliuer themselues from them.

* 1.54The third sinne of the Israelites, their wicked incest, through the which they doe defile the name of the true God (whose people because of circumcision the Israelites doe all themselues) among all the heathen, the which doe know, or heare of their life and wic∣kednesse. For such is their guise and custome, to speake euill of God, either for the wicked liues of those that are his people, or whē they see them any waies afflicted and in trouble, as God himselfe complaineth Esai. 52. ver. 5. Now therefore what haue I here, sayth the Lord, that my people is taken away for nought, and they that rule o∣uer them make them to howle, sayth the Lord? And my name all the day continually is blasphemed (he meaneth by the wicked which held them in subiection.) So then the Israelites of whom Amos here for their incest saith, that they caused the name of God to be disho∣noured, were nothing at all carefull of that commaundement of God, Be ye holie, for I am holie, Leuit. 11. ver. 44.

Vers. 8.

And they lye downe vpon clothes layd to pledge by euery al∣tar: and they drinke the wine of the condemned in the house of their God.

* 1.55THe second amplification of the desperate life of the Israelites, as well the Iudges as also priuate persons, in the maintaining of that course of their crueltie and couetousnesse, as who doe openly glorie, and shamelesly triumph of them both, before their gods, (whom they suppose to be diuine powers.) Therefore the Israelites doe declare, that all feare of God is shaken off, or fallen from them. Whereof he bringeth two examples and testimonies or witnesses. First, [unspec 1] for that they lye vpon clothes taken to pledge of their brethrē, against the lawe of God, and cruelly, and doe stretch themselues wantonly, and tumble vpon them, as vpon most honest and holie beds, wallowing and resting vpon them ••••fore the very altars of their gods. But this reteining and keeping of things or garments layd to pledge was vtterly forbidden Exod. 22. vers. 26.27. If (saith

Moses) thou take thy neighbors rayment to pledge, thou shalt restore it vnto him before the Sunne goe downe: for that is his couering onely, and this is his garment for his skinne: wherein shall he sleepe? There∣fore when he crieth vnto me, I will heare him: for I am mercifull.

The second example is, for that they of the spoyles of men by them vniustly condemned and vexed, doe shamelesly offer giftes vnto their gods, and especially wine (the which was by them giuen in sacrifice for drinke offerings) that they might offer of those spoyles vnto their gods, and feast before them ioyfully and dainti∣ly, as if all were well, and that they had behaued themselues very honestly. To conclude, they make their gods partners with them, and guilty of that their vniust robbery, booty, & wickednes: where∣in appeareth a manifest or open contempt or despising of God his power and maiestie. Of such complaineth the Psalmist, who think that God either doth not see their cruelty or otherwise regardeth not the same. Psal. 94. ver 6, 7. They slay (saith he) the widdow and the stranger, and murther the fatherles: yet they say, The Lord shall not see: neither will the God of Iaacob regarde it.

Ver. 9.

Yet destroyed I the Amorite before thē, whose height was like the height of the Cedars, & he was strong as the oakes: notwith∣standing I destroied his fruit frō aboue, and his root from beneath.

THe third amplification of the former sinnes against God, by the sundry and great benefites of God towards the Israelites. * 1.56 One of these benefites is here rehearsed, and laid out by his circumstan∣ces, that is to say, the ouerthrowing of the Amorites, wrought by God for the Israelites sake, which Amorites were most deadly ene∣mies vnto the Israelites, and did keepe them from their promised habitations or dwellings. The first circumstance therfore is taken from the person of the Amorites. * 1.57 They were both in stature most tal, and in strength most valiant, and in deed Giants, as appeareth Num. 13. vers. 28. and so to the end of the chapter: where is at large reported the height and strength of the people of the lande of Ca∣naan (whereof the Amorites were a part) in comparison of whom the men that were sent to search the land, seemed to bee but as Grashoppers, &c. Therfore they were not ouercome by the strēgth of man but by the p••wer of GOD, when as they are ouerthrowen by the Israelites, after which maner the Egyptians are destroyed by God at the red sea, as it is Exod. 14. vers. 14. Where Moses sayth vn∣to

to the fearefull Israelites: The Lord shall fight for you: therefore holde you your peace. And Psal. 44. ver. 2, 3. the faythfull doe ascribe vnto God the whole glorie of this driuing out of the heathen, and plan∣ting their fathers in their steads: we haue heard say they, How thou hast driuen out the heathen with thine hand, and planted them (they meane their fathers) how thou hast destroyed the people, (to wit the heathen) and caused them to grow (that is, the Israelites) For they in∣herited not the land by their owne sworde, neither did their owne arme saue them: but thy right hand, and thine arme, & the light of thy coun∣tenance, because thou diddest fauour them.

* 1.58The second circumstance is from the maner of the victory that God gaue against them. For the Amorites sustained or suffered not only some certaine light plague: but they were vanquished 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 A∣morite.

* 1.59ANother benefite, whereby the goodnes of God towards the Is∣raelites and the miracle of his worke is manifestly increased: for God did not only ouercome the Amorites the enemies of the Israe∣lites, and tooke them away that they should not hurt them: but moreouer God gaue the countrey of the Amorites cut off, & ouer∣comen, vnto the Israelites for an inheritance, that is, to be possessed and enioyed of their posteritie by a perpetual and continual succes∣sion. It was much, that the Amorites, the enemies of the Israelites, were destroyed by God: but it is more, that God also most bounti∣fully 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.* 1.60 Wherein also God doth recite a third benefite of his to∣wards them, to wit, that he brought them from out of the land of E∣gypt, 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 vn∣thankfull 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 Is∣rael, saith the Lord?

* 1.61THe 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 cōmon declaring of the health∣full and heauenly doctrine: but a most excellent, and also extraor∣dinary, such as was done by the Prophets: nay moreouer the pra∣ctise, 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 pe∣culiar and proper, the which God hath not clearely bestowed vp∣on these Israelites. The which thing to be most true, the interroga∣tion 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 tou∣ched most sharply, and that the confession of the trueth to the iusti∣fying of GOD might bee wrested from them in spite of theyr teeth.

Ver. 12.

But ye gaue the Nazarites Wine to drinke, and comm••∣ded the Prophets, saying: Prophesie not.

* 1.62NOw followeth the contempt or despising of all the former be∣nefites, but especially of this fourth and last, that is, of the grea∣test, and the which they ought to haue made most account of. For both in the Prophets and Nazarites they shewed that they vtte•••• despised euery excellent gift of God. The Nazarites they moue•• and entised, and in the end perswaded to breake their vowe: fro•••• the Prophets they tooke away freedome to speak, and forbad the•• to prophesie. Then both which what could be committed mo•••• shamefull of the Israelites?

Vers. 13.

Behold, I will presse you, as the sheaues are pressed vnde•• cart that is loaden.

* 1.63AFter 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 iudgemēts. * 1.64 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.

* 1.65The punishment it selfe is here declared, & the same most hard. For God shal in such sorte presse these obstinate or stubborn Israe∣lites, 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 * 1.66 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 ••lailes. Of this kinde and man∣ner 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 instru∣ment, 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.

* 1.67AN 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 concer∣ning the escaping of this punishment. Now the maner of this iudg∣ment is, that all the refuges or wayes to escape, the which euery one of them supposed that they had, God shall make voide and vnpro∣fitable, and to stand them in no stead, whether they bee naturall, as swiftnes of foote, and strength of body: or attained vnto by indu∣strie, 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 a∣gainst these threatnings of God, and some their riches and authori∣ty. But nothing besides the mercy of God it self can deliuer vs from his iudgements, * 1.68 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,* 1.69 or staying in the setting out of the iudgements 〈◊〉〈◊〉 God against the mighty: for to the end that the rest may vnder∣stand and be assured that nothing can set them in security or safe•••• against their sinnes, and the iudgements of GOD, he doth stay 〈◊〉〈◊〉 terrifying or fearing of the strong ones by name, who thinke th•••• they aboue the rest can escape, because they do excell in streng t•••• These therefore themselues also, albeit neuer so valiant in body and strength, shall flee as being afraid at the sight of their enemies: ye•• and they shall flee away naked, to wit, casting away their weapon•• and armour, as those that are afrayd are wont to doe, and shall ac∣knowledge 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 shame∣fully run away, either not at all withstanding their enemies, or no•• escaping those iust iudgements of God by means of their wonde∣full strength, the which they boasted of before.

CAP. 3.

Vers. 1.

Heare this word that the Lord pronounceth against you, O•• children of Israel, euen against the whole family which I brough•• vp from the land of Egypt, saying:

* 1.70ANother 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 va∣nish 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 ear∣nest. But this verse containeth two chiefe poyntes. * 1.71 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 mini∣sterie from the Maiestie of God himselfe, whome Amos doth wit∣nes 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, * 1.72 vnto whom this prophesie belongeth. And generallie it belongeth vnto all the tribes, the which God brought out of Egypt: but especiallie vnto the king∣dome 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: there∣fore I will visit you for all your iniquities.

* 1.73THe proposition or maine point of the whole sermon, and decla∣ring of the threatnings of God against the Israelites the con∣temners 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 nota∣ble rehearsal of the singular & greatest benefits of God towards the Israelites, namely, for that the Israelites, through the singular good∣nes 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 thē 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 pre∣ferment 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, be∣cause vnto them were committed the oracles of God. And yet more plainely, cap. 9. ver. 4.5. where he sheweth, That vnto them per∣taineth the adoption, and the glory, and the couenants, and the giuing of the law, and the seruice of God and the promises. Of whome are the fa∣thers, and of whome concerning the flesh, Christ came, who is God ouer all, blessed for euer. Wherefore the more and the greater that the benefites of God were towards them, so much the more shamefull

was their ingratitude or vnthankfulnesse, and contempt of GOD and their sinne the greater and more heinous.

* 1.74The second poynt conreineth the threatning and declaring 〈◊〉〈◊〉 to them of the punishments, and the same, as appeareth, most 〈◊〉〈◊〉 least any either of them or vs might complaine, that they we•••• punished of God vniustly, or more hardlie then was meet, & fal•••••• charge God for the same. For that same comparing by way of co••∣traries of the benefites of God, and iniquities of this people tog••∣ther, doth notably set foorth the iustice of God, and sheweth 〈◊〉〈◊〉 same to be most equall and indifferent.

Vers. 3.

Can two walke together except they be agreed?

* 1.75COmmoration, or standing vpon the more particular layi•••• out of the matter, in the which he rouseth vp the Israelites 〈◊〉〈◊〉 moreouer the Prophet answereth their obiections pleasing the•••• selues in their sinnes, and seeking to shake and shift off God b•• threatnings. He vseth diuers and sundrie similitudes, to confim•••• these his answers vnto them, as being notorious hypocrites, and ••••∣uident contemners or despisers of the iudgements of GOD, a•••• herein vsing false, but yet colourable pretences and excuses, and 〈◊〉〈◊〉 shamefully deceiuing and beguiling themselues. Therefore 〈◊〉〈◊〉 whole place is as it were a certaine fortifying before hand vnto 〈◊〉〈◊〉 narration and declaration of the iudgements of God to come, 〈◊〉〈◊〉 which beginneth vers. 9. that it may bee giuen eare vnto and to ••••∣ked. For the Israelites were stiffe necked and disobedient. Wh•••• by appeareth how great the care of GOD is to call vs, being 〈◊〉〈◊〉 stubborne, vnto soundnesse of minde, that when as wee perish, 〈◊〉〈◊〉 may vnderstand, and in the end acknowledge, that we haue p••••∣rished through our owne default.

This verse conteineth an answere vnto this obiection of the ••••∣raelites: * 1.76 You forsooth do threaten vs with the iudgements of Go•• but he hath made and entred into a couenant with vs. Therefo•••• by this couenant and bargaine of God with vs, we are safe enoug•• as being his people, and such as will deale with him by that cou••∣nant. The Prophet answereth, * 1.77 The force and strength of this fo••∣mer couenant and entring as it were into league is lost, becau•••• you doe not now agree with God, nor yet keepe those conditio••••. Therefore you shall not at all be safe by meanes of that couenant whereby before you had a common priuiledge, bargaine, and fe••∣lowship

with God. For there cannot so much as among men be or remaine any societie, traffick, fellowship, or friendship, except they agree together, keep the couenants one with another, and on both sides stand vnto their promises. And this he doth declare & proue by a certain similitude, * 1.78 the which is taken from one kind of societie of fellowship among mē, to wit, of those that purpose to go about and take in hand some thing together, be it neuer so small, as for example a iourney: for except these agree together, they cannot be ioyned together, and iourney and trauaile together. So also is there now no agreement betweene God and the Israelites, neither are they ioyned together because of the former couenant, because that the Israelites dissent from GOD, haue broken the league, and stand not to their bargaines. Reade Ierem. 5. chap. where God grie∣uously complaineth, as also chap. 25. of the vniuersall falling from God and the breach of his couenant both in the people, and also in the Princes and Rulers.

Vers. 4.

Will a lyon roare in the forrest when he hath no pray? or will a lyons whelpe crie out of his denne, if he haue taken nothing?

HAuing refuted the vaine confidence or trust of the Israelites in the couenant of God, he doth secretly rehearse and confute an other vaine obiection of theirs, because of the daily and continuall threatnings of the Prophets, and this also by a most apt or fit simi∣litude. The obiection is thus: to wit, * 1.79 We are not moued with these threatnings. For these are your ordinarie and daily manners of dea∣ling. For there is nothing more common then these your terrify∣ings or going about to make vs afrayd, albeit that there haue fallen out nothing among vs extraordinarily, or haue done no otherwise then wee are continually wont to doe. The Prophet answereth, * 1.80 These things are not threatned for fashion sake, as if God did not purpose to punish you: but as if they were spoken as words of course, or lightly, without any anger of God moued against you, and without any punishment prepared alreadie for you also. For this is euen at hand, the which is layd before you by the expresse and extraordinarie commandement of God. But God doth not a∣nie thing in vaine, or to no purpose, nor threaten any thing, but to some effect by his word, for as much as the very lions themselues doe not roare except they see some pray. And so doth God by his Prophet teach vs concerning the efficacie or force of his word,

which is neuer without his effect, Isai. 55. ver. 11. where hauing com∣pared it with the falling of the raine for the cherishing of the ear•••• and the things therein, he concludeth: So shall my word be that go∣eth out of my mouth: it shall not returne vnto me voyd, but it shall ac∣complish that which I will, and it shall prosper in the thing whereto 〈◊〉〈◊〉 sent it. As therefore that roaring and yelling of the lions, albeit bruit beasts, is not in vaine, but an assured token of the pray: so i•• like manner neither is the word, and the threatnings of the most true God declared in vaine, or cast foorth to no purpose, but they are the prognostications or foreshewers of the wrath of God al∣readie prepared, and such testimonies of his iudgements to come as cannot lie, and are most true and certaine.

Vers. 5.

Can a bird fall in a snare vpon the earth, where no fouler is? or will he take vp the snare from the earth, and haue taken no∣thing at all?

* 1.81THe third obiection of the Israelites, to wit, from the delay that should be of these threatnings: These things which thou threat∣nest, are not so readie and hastie. The Prophet answereth, yes most readie. * 1.82 For like as birds are neither caught without a fouler, and without his nets alreadie set and layd, and he attending vpon the businesse: neither doth the fouler carrie away, nor take vp his n•••• before he hath gotten a pray: so neither doth God threaten these things, but that he hath the executioners of his iudgements readie neither will he withdraw his hand, but that he will punish you, ex∣cept ye repent. For God is not lesse wise, nor lesse constant in his counsell and purpose, then men that are foulers are wont to be, that you doe not herewithall deceiue your selues vpon a vaine hope of the delay of his iudgements.

Vers. 6.

Or shall a trumpet be blowne in the citie, and the people be not afrayd? or shall there be euill in a citie, and the Lord hath 〈◊〉〈◊〉 done it?

THe fourth similitude the which with that following conteineth as it were an ouerplus, that is to say, most earnest exhortations, and sheweth what is the most true fruite of the former admoni∣tion, and what is their dutie, vnto whom God threatneth any thing that is, that they giue diligent eare or heed vnto those threatnings

of God, and doe in the end themselues repent.* 1.83 For like as when a trumpet giueth a signe or token out of a watch tower, the people hearkeneth, and is troubled, and prepare themselues this way, or that way, accordingly as the trumpet gaue the token: so at the voyce of GOD, as a most shrill trumpet, wee ought to be atten∣tiue, or giue eare, and to bee moued with the sound thereof, and accordingly as he giueth warning, prepare our selues, and looke a∣bout vs.

* 1.84And these words (Is there an euill in the citie, and the Lord hath not done it?) are a reason, whereby the great loue of God euen to∣wards those whom he punisheth, is described, as who doth first ex∣presly shewe them of these punishments, to wit, to this end, that they might auoyd them, and amend themselues. Which thing if they doe not, then God doth chastise and correct them, and that iustly, as obstinate or disobedient persons. God then according vn∣to his singular and endles mercie towards his Church, doth fore∣shewe his iudgements, wherewith he doth punish her, if she doe not repent. After which manner God is not alwaies wont to deale with other people: but towards his Church he is exceedingly and singularly mercifull. To this purpose, besides many other places, appertaineth almost the whole 65. chap. of the Prophet Isai, where God maketh a notable difference betweene his Church, and those that appertaine not vnto the same, but especially vers. 13.14.15. Therefore thus sayth the Lord God, Behold, my seruants shall eate,* 1.85 and ye shall be hungrie: behold, my seruants shall drinke, and ye shall be a thirst: behold, my seruants shall reioyce, and ye shall be ashamed. Be∣hold, my seruants shall sing for ioy of heart,* 1.86 and ye shall crye for sorrow of heart, and shall houle for vexation of mind. And ye shall leaue your name as a curse vnto my chosen: for the Lord God shal slay you, and call his seruants by another name.

But here by the name of (Euill) we doe not vnderstand sinne, or the euill of guiltinesse, but affliction or trouble, or the euill of pu∣nishment. For God is not either the author, or the cause of our sinne, but we our selues. And so Iames cap. 1. vers. 13.14. teacheth, when he sayth: Let no man say when he is tempted, (that is, moued vnto e∣uill) I am tempted of God: for God cannot be tempted with euill, nei∣ther tempteth he any man (vnto euil) But euery man is tempted, when he is drawne away by his owne concupiscence, and is entised. And the Prophet Osee doth learne vs, that God is not the author of our de∣struction, but of our saluation, cap. 13. ver. 9. O Israel (sayth he) one

hath destroyed thee, but in me is thine helpe. Speaking thus in the per∣son of God.

Vers. 7.

Surely the Lord God will doe nothing, but he reueleth his secret vnto his seruants the Prophets.

THe meaning of this verse is all one with the sentence going im∣mediatly or next before: onely by way of explanation, or ma∣king the matter more plaine, he declareth that which he had spo∣ken before (Hath not the Lord done it?). * 1.87 For then, The Lord doth euill, or is sayd, To doe euill, when he doth either send iust punish∣ments vpon obstinate or stiffe necked sinners: or els when as he doth shewe and threaten them to come to passe, by his Prophets, vnto whom he doth reueale them, that they should be foretold vn∣to others.

Vers. 8.

The lyon hath roared: who will not be afrayd? The Lord God hath spoken, who can but prophesie?

* 1.88THe figure Aitiologia, or rendring of a reason, by the which the Prophet both sheweth a cause, why he is vnto them so heauie a messenger: and also doth remoue and put away al enuie from him∣selfe: and sinister or wrong opinion, which they might conceiue of him, as crowing ouer another man his kingdome, where he had nothing to doe: or els, as if he told these things reioycing at their calamities or troubles. He answereth therefore, that he sheweth these things vnto thē both by the expresse cōmandement of God, not of any priuate pleasure of his owne mind, and also that he doth this of entire loue and compassion towards them, because that the mind of God towards them, is as of a lyon now roaring and readie and desirous to take and deuoure his pray. For as much then as God himselfe would haue thus much to be signified, and hath spo∣ken vnto Amos, by what meanes then can he forsake or refuse this burthen and charge, although it we••e hard and heauie vnto the Is∣raelites. For God must in any case be obeyed, especially when as he commandeth a thing expresly and by name. * 1.89 As may appeare by the example of Ionas so grieuously punished for his disobe∣dience. And 1. King. cap. 13. ver. 17. The Prophet that was sent to preach against Ieroboam his altar at Bethel, being afterwards re∣quested by Ieroboam to goe home and dine with him, answereth:

that he would not doe it, if the King would giue him his house full of gold, because he had a charge from God to the contrarie. And the like he sayth to the old Prophet in the place before specified, which bad him home vnto his house also, I may not (sayth he) re∣turne with thee, nor go in with thee, neither will I eate bread nor drink water with thee in this place. For it was charged me by the word of the Lord, saying, Thou shalt eate no bread, nor drinke water there, nor turne againe to goe by the way that thou wentest. This commande∣ment notwithstanding he brake, and was afterwards, for his diso∣bedience, slaine by a lyon. So Peter Act 4. vers. 19.20. when he with Iohn was forbidden to speake or teach in the name of Iesus, answereth: Whether it be right in the sight of God, to obey you rather then God, iudge ye. For we cannot but speake the things which we haue seene and heard.

* 1.90Furthermore, when as God speaketh these things, and that be∣ing angrie, and now as it were addressed & setled to execute those his iudgements, who can but tremble and feare? And being mo∣ued with a certaine pitie and compassion, can choose but admo∣nish or warne those to repent, ouer whose heads snorting and rou∣ting in their sinnes, so heauie punishments doe hang? The which thing Amos did. Whereby both the authoritie of his ministerie or prophesie is auouched: and all opinion of euill will towards the Israelites is put away and wiped out.

Vers. 9.

Proclaime in the palaces at Ashdod, and in the palaces in the land of Egypt, and say, Assemble your selues vpon the moun∣taines of Samaria so behold the great tumults in the midst there∣of, and the oppressed in the midst thereof.

* 1.91THe explanation or laying more plainly open of the iudgements of God against the Israelites, and the same very wonderfull, and such as they ought to bee amazed at, the which the Prophet now sheweth, or threatneth vnto them, to wit, after that he hath answe∣red vnto sundrie their obiections, and hath cleared himselfe and his ministerie from all suspition, and false charge of bearing euill will vnto them. But to the end the sentence of God against them, albeit neuer so hard, may yet seeme to be the more iust, he produ∣ceth or bringeth foorth beholders and witnesses of the desperate wickednesse, and all other kind of sinnes of the Israelites, * 1.92 not one, or two men onely, but whole nations themselues, namely the Phi∣listines,

and the Egyptians, that is, such people as were neere, and such also as were farre off, because that he would haue the lewdnes of the Israelites very well knowne vnto euery nation. Finally, be bringeth for witnesse the Infidels themselues, that the Israelites may be the more ashamed both of their disobedience vnto God, and also of their owne blockishnes, and soothing or flattering of themselues. In this verse therefore is conteined a calling of the Philistines and Egyptians openly to beare witnesse against the Is∣raelites. Vnder the name of Ashdod the Philistines are comprehen∣ded by the figure Synecdoche,* 1.93 but the Egyptians are cited by name. And first of all God will haue the wickednesse of the Israelites, to wit, the same which he accuseth in them, to be published or open∣ly told and proclaimed, euen in the palaces of those that should be witnesses. Then secondly he wil haue those same witnesses to come to behold, being gathered together in companies, and not seueral∣lie one by one after another: and to see and view this wickednesse of the Israelites throughout the whole countrie of the Saman∣tanes, from the mountaines, that is, from the neere and plaine, and open places, that they may giue the more certaine and true testi∣monie or witnesse of it, as of a matter the which they themselues had seene, and whereof they had knowledge and experience.

* 1.94Moreouer, he doth summarily or chiefly accuse the Israelites of two sinnes, vnder the which the rest are comprehended, that is, of crueltie, whereby they doe vexe and trouble one another of them, so that they are neuer at quiet and peace within themselues, but continually at garboyle and deadly fewd. Secondly, of auarice or couetousnesse, whereby they oppresse one another, and robbe and spoyle each other, euen in the midst of their townes and cities, and in the bowels of their nation.

Vers. 10.

For they know not to doe right, sayth the Lord: they store vp violence and robberie in their palaces.

* 1.95AN amplification of the wickednesse and sinnes whereof God accuseth the Israelites before the Philistines and Egyptians, the which amplification is taken from two places. First, from the ge∣nerall, they are so wicked, that they are altogether lewd, and doe not now any good thing at all. For they haue accustomed them∣selues vnto all kind of sinnes, so that they know not any way how to liue well. For this word (they knowe not) doth not note out in

them any excusable ignorance, but such as is vtterly inexcusable, as who namely by a long custome of sinning haue in such sort gotten a practise and hardinesse of wickednesse, that whatsoeuer before they had learned out of the word of God and law of Moses con∣cerning good workes, they haue now through their owne default, shamefully forgotten the same, and wickedly blotted cleane cut of their mindes. The second place of this amplification, is from the speciall. For he doth amplifie both the sinnes of crueltie and coue∣tousnesse, by the manner of their exercising of the saine. And con∣cerning their couetousnesse, he sayth, that (they doe store, or hord vp) their violence, that is, they are not content with one or two booties from their brethren: but they heape them vp. Secondly, they there∣by doe gather together treasures in their palaces, the which they may keepe layd vp on heapes, and vnprofitable, and kept onely to feede the eyes of their couetousnesse. Their crueltie is hereby am∣plified, in this that they the selfe same are sayd euery where to bring in desolation and wastnes.

Vers. 11.

Therefore thus sayth the Lord God, An aduersarie shall come euen round about the countrie, and shall bring downe thy strength from thee, and thy palaces shall be spoyled.

* 1.96A Declaration and description of the iudgements of God, sharpe and bitter indeede: (for it is in euery respect answerable vnto their sinnes) but yet most iust and righteous. God therefore doth shewe them that it shall come to passe, that like as the sinnes of the Israelites, are on euery side seene and beholden of all their borde∣rers: so shall they be compassed about on euery side by the ene∣mie, and like as the lewdnesse of them reigneth in euery place of their countrey: so the enemie shall euery where raunge against them in their owne countrey, so that as their wickednesse did not liue and florish in one place only, so should their punishment pre∣uaile, and their enemie be present not onely in one place, but in all places of their countrey. So much then doe these words sound (round about the countrey) that is to 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 chil∣dren of Israel be taken out, that dwell in Samaria in the corner of a bed, and in Damascus, as in a couch.

* 1.97AN 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 de∣struction, 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, de∣liuer and withdraw themselues out of this so great miserie and de∣struction. * 1.98 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 delicious∣lie, 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.

* 1.99ANother part of the iudgements of God against the Israelites, and that declared and vttered in this place with great contesta∣tion

or calling of God to witnesse. For the former parte recited be∣fore shewed what should happen or fall out vnto the men them∣selues: 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 appertai∣ning 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, * 1.100 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 Israe∣lites 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 stub∣bornnesse of the Israelites their brethren in contemning or despi∣sing 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 threat∣nings 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 exam∣ple of the Israelites.

* 1.101Secondly, in this verse is to be noted the heap of words and titles, by the which appeareth that these things are threatned by almigh∣ty 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, vn∣lesse the Israelites doe change their life. For hereunto appertay∣neth 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 Isra∣el 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.

* 1.102A Description of the second part of the iudgements of God, or pu∣nishment 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, * 1.103 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 inuio∣lable 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 thought to be holier then the other partes) shall be broken. For nothing is able to stand against the threatnings of God, * 1.104 but the repentance of men: and as for these places, they were but monuments and instruments of meere and blasphemous Idolatry. Nowe the things the which Amos here threatneth, fell out or came to passe when as Iosias did purge and cleanse all that whole countrey from Idolatry, 2. King. cap. 23. ver 15. for thus is it there written concerning this matter: Furthermore the altar that was at Beth-el, and the hie place made by Ieroboam, the Sonne of Nebat, which made Israel to sinne, both this altar, and also the high place brake he downe, and burnt the hie place, and stampt it to powder, and burnt the groue.

Vers. 15.

And I will smite the winter housewith the summer house, and the house of yuorie shall perish, and the great houses shall bee consumed, saith the Lord.

* 1.105THe second part of this punishment against the Israelites. And it containeth the destruction and ouerthrow of all the best and chiefest houses Therefore not onely those holy places shall perish, and be destroyed, but also the prophane, yea the most sumptuous

palaces (the which those Israelites haue so laboriously builded) that euery where in that countrey there may be a sharpe and heauy token, footing, and print of God his iudgements, and of their ob∣stinate or wilfull wickednes. And not onely their sumptuous pala∣ces shal be broken downe: but also their other houses, so that there shal be throughout that whole countrey a great wastnes, the which in these wordes no doubt is described. Further there is mention made of The Summer and Winter house, because that in those weal∣thie kingdomes, not only the Kings, but also the other nobles, yea and priuate persons in like maner, had their Summer houses seuered from their Winter houses, and especially in hote countreyes. So Iudg 3. ver. 24. there is mention made of the summer Parlour of Eglon King of the Moabites slaine by ••hud, whom when his ser∣uants missed, and saw the doores of the Parlour shut, They say one to another, surely he doth his easement in his summer Parlour. So the Kings of the Persians had Susa and Ecbatana. The Greeks had their vnder roumes, and vpper roumes, but yet all in one house: as also the Latines had their sundry supping and dining places.

CAP. 4.

Vers. 1.

Heare this word, ye kine of Bashan, which are in the moun∣taine of Samaria, which oppresse the poore, and destroy the needy: and they say to their masters, bring, and let vs drinke.

AFter the Prophet Amos in the chapter before going hath indif∣ferently dealt with all the Israelites, * 1.106 now he doth seuerally and particularly set vpon the Princes and Rulers of the kingdome of Is∣rael, because of certaine special and particular and notorious sinnes of theirs. Wherfore there are two parts of this verse. * 1.107 The first shew∣eth vnto whome the Prophet speaketh: The second, wherefore he speaketh vnto them. He speaketh vnto them not in his own person, but in the person of God, whose messenger he is, * 1.108 that the more au∣thority and assured credit may be gotten hereby vnto that which he vttereth. And he speaketh vnto the Kine of Bashan, the which doe dwell in the mountaine of Simron, that is, in the chiefe Citie of Sa∣maria (the which was both called Samaria, or Simron, and also was seated vpon a mountain) For thus it doth appeare, 1. King cap. 16. ver. 24. where we finde that Omri King of Israel bought the moun∣tayne

Samaria of one Shemer for two talents of siluer,* 1.109 and built in the mountaine, and called the name of the citie which he built, after the name of Shemer, Lord of the moutaine, Samaria. By these name•• and descriptions, the which are taken partly from the place, are partly from the qualities of the persons, the Prophet doth 〈◊〉〈◊〉 and point out the princes themselues of the Kingdome, both for their fiercenes and curstnes towards all men: and also because or their ouermuch and blockish securitie or carelesnes, by reason o•• their too much wealth and riches. For Bashan was a mountaine beyond Iordan, neere vnto Galaad, in the possession of the half•• tribe of Manasses. Ios. cap. 13. ver. 4, 5. fit for pasturing, where most notable kine and fat cattell were fed, as we may see Deut. 32 cap. ver. 14. where among other benefites of God great and excel∣lent, done for his people, Moses sheweth how hee planted them, where they were fed with Butter of kine, and milke of sheepe, with f•••• of the Lambs and Rammes, fed in Bashan, &c. Whereupon men that are fierce and cruel, and proude and haughty through ouer good succes in things falling out happily vnto them, are in the Scripture, compared vnto these kine, and bulles of Bashan. As where it is sayd in the Psal. 22. ver. 14. Many young bulles haue compassed m•••• mightie bulles of Bashan haue closed me about. Amos therefore cal∣leth these so by the commandement of God, not to speake euill of Princes or Magistrates, but to shake off from them sluggishnes of minde.

* 1.110Further he speaketh vnto them, that is, threatneth them for ma∣ny causes, of the which in this place there are expressed especially two, that is, Couetousnes and Crueltie. Couetousnes, because they doe rob and oppresse the poore: they do sucke the needy drie, ye•• euen breaking their bones, that they may eate out their marrow, and take it cleane a way. Cruelty also is ioyned herewithall: that which the words of (oppressing, and breaking) do declare. And i•• these Princes both these vices is insatiable, or such as can neuer be filled, and barbarous, because they aske daylie, and craue that some thing may be brought them: and also doe moreouer wittingly and willingly feast themselues most dayntily with those spoyles of the poore, the which is altogether a cruell and vnmercifull parte, voyd of all naturall affection, that men should in such sorte deuour one another, and after the manner of wilde beastes bee fierce and cruel against liuing creatures of their owne kinde. Of the which kinde

of cruell and mercilesse men, Dauid Psal. 14. ver. 4 doth complaine, saying: Doe not all the workers of iniquity know that they eate vp my people, as they eate bread?

Vers. 2.

The Lord God hath sworne by his holines, that loe, the daies shall come vpon you, that he will take you away with thornes, and your posterity with fish hookes.

HE hath noted and pointed out the persons whome hee threat∣neth: now he doth declare and vtter the threatnings of God themselues. Wherein two things are also to bee noted: first, * 1.111 the forme and maner of the declaring of them, the which is not onely done inthe name of God: but also with the vsing of an oath, that it may be the more assured and certaine vnto them, * 1.112 and that he may take away & shake off from them their cruelty, and al other starting holes, whrewith the great ones are wont to shift off the threatnings of God. And thus doth the Author of the Epistle to the Hebrues teach vs, cap. 6. ver. 17, 18. that God vseth to confirme his promi∣ses vnto vs by an oath, to the ende wee should the more certainely beleeue the same: So God (saith he) willing more abundantly to shew vnto the heires of promise the stablenesse of his ciunsell, bound himselfe by an oath, That by two immutable things, wherein it is vnpossible that God should lie, we might haue strong consolation, which haue our refuge to hold fast the hope that is set before vs.* 1.113 And God in this place swea∣reth by his Holynes, Sanctuary, or Temple, so farre forth as it was vn∣to them a manifest and visible token both of his holines and true worship: and also of his maiestie, to the end they should not thinke that any vaine Idol did here speake vnto them, and not the true God, whose temple they saw with their eyes, at leastwise it was ex∣tant among them to be seene. And so doth Christ teach Math. 5. ver. 35. That Ierusalem is the Citie of the great King, that is an out∣ward signe of God his glory, and the seate and house that hee had chosen for his kingdome and empire: and therefore that they which should sweare by it, did euen sweare by God, of whose honour and glory it was a president: like as Mat. 23. ver. 21. hee doth expresly shew that he which sweareth by the Temple, doth sweare by it, and him that dwelleth in it, that is, by God, of whose presence the Tem∣ple was an outward Sacrament, testimony or witnesse.

The second thing to be marked in this verse,* 1.114 is the punishment which is here described, and the euent or issue which should imme∣diately

insue of the same, if they did not repent. This punishment is most sore and grieuous, and yet vnto God most easie, howsoeuer they were the Peeres of the realme; and therefore seemed to be vn∣moueable, the which could not be shakē, nor stirred frō their place, nor cast from their degree. * 1.115 And this punishment is most grieuous because that it is both the neck breake of themselues, and toucheth also their posteritie: and doth not onely plague them in their own countrey, but shall further thrust them out from their owne home. For thus much signifieth this speech (I will take you away) that is, I will cause you to remooue (and your posteritie) out of this you•• most pleasant land and countrey. * 1.116 It shall also bee most easie, euen as easilie as a fisher taketh fishes with his hooke and angle, as if it were in sport and playing.

Vers. 3.

And ye shall goe out at the breaches euery Kowe forward: and ye shall cast your selues out of the palace, saith the Lord.

* 1.117THe amplifiyng of the punishment threatned vnto them, taken from their feare and trembling. For both themselues shall flee away with speede, wheresoeuer they can finde a waye, as men void of counsel and not knowing what to doe, nor yet able by strength to resist: and also they shall with their owne handes cast out those things and goods, the which they haue kept so long and so careful∣ly in their palaces, that euery one may take and possesse them as things by them left and forsaken, like as it is wont to fall out in a shipwrack or in firing and burning of houses. The which is a most miserable condition or estate of rich men, who seemed vnto them∣selues to be safe and without danger in their own seats and houses But yet for all this these things shall fall out and come to passe vnto the Israelites continuing obstinatly or stifly in their sinnes.

Vers. 4.

Come to Beth-el, and transgresse: to Gilgal, and multiplie transgression: and bring your sacrifices in the morning, and your tithes after three yeares.

* 1.118THis is another rendring of a reason why the Israelites are so grie∣uously punished by God (for there hath been one expounded in the first verse of this chapter) namely their horrible Idolatrie, wher∣in they were most superstitious, * 1.119 and most obstinate or stifnecked. Superstitious they were in this, that in their Idolatrie they did falsi∣fie

and corrupt all the parts and points of the true worship of God, and like vnto Apes did imitate or counterfeit the same, the which thing is taught in this verse, and in the verse following. And they were most obstinate or stifnecked in their Idolatrie, * 1.120 because that they could not by any punishmēts be withdrawen therefrom, and be brought to acknowledge and worship the true God. And this so outragious Idolatrie of the Israelites is set forth by the great indig∣nation and wrath of God, * 1.121 yet vnder a i••sting and mocking maner of speaking, as if God dealt with desperate persons, or such as were past all hope, and so consequently as if God gaue them leaue, that according vnto the wish and desire of their desperate hearts they should wholly drowne and plundge themselues ouer head and eares in this sinne, and in the same play the wantons their belly full, continue, transgresse and offend God. Thus Ierem. 7. ver. 21. God in mockage biddeth the Israelites continue their wonted maner of sacrificing with opinion, that how wickedly soeuer they liued, yet for the outward worke sake he must needes be pleased with them, saying: Put your burnt offerings vnto your sacrifice and eate the flesh. Likewise in Ezechiel cap. 21. ver. 39. As for you, O house of Israel, Thus sayth the Lord God, goe you, and serue euery one his Idol, seeing that ye wil not obey me, and pollute mine holy name no more with your gifts, and with your Idols. So Malach. 1. ver. 4. GOD in mockage granteth vnto the Edomites, as it were in spight of him, to build vp againe the places, the which hee had layd waste, but sheweth that they shall haue but ill successe with the same. For sayth hee there: Though Edome say, we are impouerished, but we will returne and build the desolate places, yet sayth the Lord of hostes, They shall build, but I will destroy it, and they shall call them, The border of wickednesse, and the people with whome the Lord is angry for euer. God 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 lo∣ueth 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.* 1.122 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,* 1.123 yet let not Iudah sinne. Come ye not vnto Gilgal neither goe ye vp to Beth∣auen, nor sweare the Lord liueth. These places Ieroboam had cho∣sen

out for Idolatrie in the south partes of Iewry:* 1.124 Secondly, the or∣dinary sacrifices, the which were done there, the which are he•••••• called (Transgression) that is, a notorious and heynous sinne: a•••• 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 m•••• not commanded by God, nor allowed of him, which kinde of ser∣uice and worship God doth hate. For so God speaketh of the sacri∣fices 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, con∣cerning 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.* 1.125 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, while•••• that euery three yeare they lay aside their tithes for the mainte∣nance 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 a∣bout his true worship and seruice. For so were the Israelites com∣maunded 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 wh•••••• are within thy gates, and shal eate and be filled, that the Lord thy G•••• 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 therun∣to, 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 ap∣pointed in the place of Deutronomie before cited) & proue me no•• 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.

* 1.126THe Prophet reckoneth vp two other kinds of their superstition and idolatrie. The one, for that the Israelites offered peace-of∣ferings 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. * 1.127 But this in these Israe∣lites was but an apish imitation without faith, the commandement of God, and true end of the same, and therefore it was meere blas∣phemie. The other, for that they also made vowes and free will of∣ferings, * 1.128 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 whō 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 ser∣uice 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 wor∣ship 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.

* 1.129AFter the setting downe of the outragiousnesse of the idolatrie of the Israelites, he describeth their obstinacie, or stubborne con∣tinuance in the same, the which appeareth hereby, for that they could not b•• 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 sun∣drie their afflictions or punishments, among the which the first, and the same very great, is famin, * 1.130 the which in this verse is mentio∣ned, 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 fa∣min 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 ra•••• vpon one citie, and haue not caused it to raine vpon another: o•••• piece was rained vpon, and the piece whereupon it rained not, ••••∣thered. Vers. 8. So two or three cities wandred vnto one citie to drinke wate•• but they were not satisfied: yet haue ye not returned vnto me, s•••••• the Lord.

THe second punishment is Drought or drines,* 1.131 altogether mira¦culous 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 wa•• not water enough to giue the men themselues drinke: last of a•••• whole cities came by heapes and companies to seeke for water, by meanes of the ouermuch thirst and drieth. Hereby appeareth th•••• the seasons of the yeare are not gouerned and ruled by fortune, 〈◊〉〈◊〉 by the starres themselues, but by God, whether they fall out to be•• fruitfull, or els barren. And thus much doth Paul teach Act. 14. vers. 17. when he saith, That God left not himselfe without witnesse in the he did good, and gaue vs raine from heauen, and fruitfull seasons, f••••∣ling our hearts with foode and gladnesse.

Vers. 9.

I haue smitten you with blasting and mildew: your gre•••• gardens and your vineyards, and your figge trees, and your oli•••• trees did the palmer worme deuoure: yet haue ye not returned v•• to me, sayth the Lord.

* 1.132THe third punishment, barrennes of the earth, and of the fruite of all sortes: wherein doubtlesse the wrath of God did appeare For not onely one sort of fruite failed: but all sorts. Therefore both the herbes, and also the vines, and figge trees, and oliues were bar∣ren at one time, and also beaten and strooken with a parching and burning winde, the which brought blasting: the palmer worme moreouer and the caterpiller deuouring and eating that which was left, as God by Ioel doth witnesse of a like plague cap. 1. ver. 4. where

he sayth: That which is left of the palmer worme, hath the grashopper eaten, and the residue of the grashopper, hath the canker worme eaten, and the residue of the canker worme, hath the caterpiller eaten.

Vers. 10.

Pestilence haue I sent among you, after the manner of E∣gypt: your young men haue I slaine with the sword, and haue taken away your horses: and I haue made the stinke of your tents to come vp euen into your nostrels: yet haue you not returned vnto me, sayth the Lord.

* 1.133THe fourth punishment, the Pestilence. The fift, Warre, in the which so many men and horses were slaine, that the very stinke of them in the tents killed vp the Israelites. The sixt punishment, * 1.134 Captiuitie. But the Pestilence was greatest, * 1.135 the which the similitude taken from Egypt doth declare. And of this Egyptian pestilence recordeth the Psal. 78. ver. 49.50. as especially sent of God, in these words: He cast vpon them the fiercenes of his anger, indignation and wrath, and vexation, by sending out of euill angels: He made away vn∣to his anger: he spared not their soule from death, but gaue their life to the pestilence.

Vers. 11.

I haue ouerthrowne you, as God ouerthrew Sodom and Go∣morah: and ye were as a firebrand pluckt out of the burning: yet haue ye not returned vnto me, sayth the Lord.

* 1.136THe seuenth punishmēt, the subuersion or ouerthrowing of their lands, either by some opening of the earth, or whether it hap∣pened by any other meanes, as by floud, or burning. For this the Scripture doth not set downe after what manner it was: but that this ouerthrow was wonderfull, and horrible or fearefull, and a ma∣nifest iudgement of GOD against the Israelites, appeareth in this place by a double comparison, to wit, of Sodom and Gomorah: and also of a fireband. * 1.137 Of this fearefull destruction of Sodom and Go∣morah, from whence the first comparison is taken, Peter in his 2. E∣pist. cap. 2. ver. 6. sayth, That God turned the cities of Sodom and Go∣morah into ashes, condemned them and ouerthrew them, and made them an ensample vnto them that after should liue vngodly. And a∣greeably vnto Peter doth Iude also teach, that God his fearefull iudgement against Sodom and Gomorah, ought to be a warning vnto all others to flee from sinne, in the 7. verse of his Epistle. As

Sodom and Gomorah, and the cities about them, which in like manner as they did, committed and followed straunge flesh, are set forth for an ensample, and suffer the vengeance of eternall fire.

* 1.138Furthermore it is to be noted, what is added vnto all the punish∣ments at the end of euery one of them (yet ye haue not returned vn∣to me.) For this addition sheweth that the minde of the Israelites was not onely sluggish and careles in so great miseries and punish∣ments, as who were not herewithall stirred vp and moued: but also that it was desperate and past recouerie in this idolatrie, the which they would by no meanes cast off, to returne vnto the true know∣ledge and worship of God, by true repentance of minde. And such are the punishments of obstinate or stubborne persons, as appea∣reth Isai. 5. ver. 25. Therefore is the wrath of the Lord kindled against his people, and he hath stretched out his hand vpon them, and hath smit∣ten them that the mountaines did tremble: and their carkases were torne in the midst of the streetes, and for all this his wrath was not tur∣ned away, but his hand was stretched out still. And in the Psal. 32. ver. 9.10. Dauid counselleth that we should not be without sense and feeling of our sinnes, and as vnbridled colts runne on headlong in wickednesse, least that we be curbed and bridled by God, who hath many punishments for the vngodly. Be not (sayth he) like an horse, or like a mule, which vnderstand not: whose mouthes thou doest binde with bit and bridle, least they come neere thee. Many sorrowes shal come to the wicked: but he that trusteth in the Lord, mercie shall com∣passe him.

Vers. 12.

Therefore thus will I doe vnto thee, O Israel: and because I will doe this vnto thee, prepare to meet thy God, O Israel.

* 1.139THe conclusion of the whole former place with an exhortation. The conclusion is this, namely, that the punishments threatned ver. 2. and 3. to the Israelites the Peeres and Nobles, because of their sinnes before recited, shall assuredly come to passe, except they do earnestly repent. There followeth therfore an earnest exhortation and a weightie, (and conceiued also in the name of God himselfe) that they might auoyd these iudgemēts of God, & so consequent∣ly (whilest there is yet some time left) goe against the fearefull wrath of God, as it were to entreate him before hand, and that by earnest repentance of minde. Wherefore this verse hath these two especiall parts, to wit, a conclusion, and an exhortation. And this

place sheweth what is the most certaine and readie way to turne the iudgements of God from our beads: namely, if we refraine from our sinnes, and turne vnto God, and vnto a better mind. For by this meanes, and conuersion or turning of our minde, we do meet God euen running as it were vpon vs, and being angrie with vs, and doe finde him easie to be appeased with vs. In which manner of spea∣king there is a * 1.140 Metaphor borowed from those that goe to receiue them that come vnto them. And these words (prepare thee) do not shewe what lieth in our power, but what is the nature of true re∣pentance: namely, that it must be a chaunge of life, and absteining from wickednesse, the cause of which worke in vs is the spirite of God. And therefore this selfe same must be begged of God, and sought for at his hand.

Vers. 13.

For lo, he that formeth the mountaines, and createth the wind, and declareth vnto man what is his thought: which maketh the morning darknes, and walketh vpon the hie places of the earth, the Lord God of hosts is his name.

* 1.141THe garnishing, or rendring of a reason of the former exhorta∣tion, least that the Israelites should either but coldly be moued at the same, such was the hardinesse of these men: or should heare it sleightly, as if God were not so greatly to bee feared, such was forsooth the pride of these men, and their confidence or trust in the helpe of men. Therefore here is shewed by a description of the maiestie of God himselfe, how he is both to be giuen eare vnto, and also to be feared. So Paul 1. Tim. 1. ver. 17. when as he sayth (Now vnto the King euer lasting, immortall, inuisible, vnto God onely wise, be honor and glorie for euer and euer, Amen) by shewing that glorie is due vnto God, he doth paint forth before our eyes the maiestie of God in liuely colours, because of our dulnes, who in our minds doe not conceiue it to be such, and so great. Now this the most sacred maiestie of God is in this place layd forth vnto vs by diuers effects indeed of his power, but not by all: yet especially by his name it selfe, whereby the true God is called the God of hosts. And so is he in like maner described Psal. 68. ver. 4. by his name, in these words: Sing vnto God, and sing prayses vnto his name: exalt him that rideth vpon the heauens, in his name (Iah) and reioyce before him. For names are not without cause giuen vnto God, nor in vaine. But the effects whereby the maiestie of GOD in this place is described, are here

reckoned vp to be fiue, takē partly from the first creation of things: and partly from the ordering and gouerning of them alreadie crea∣ted, * 1.142 and the same most free and mightie, that is, according vnto his owne will, pleasure and power, without the controlement of any. Vnto the creation of things it perteineth, for that GOD is called both the former of the mountaines,* 1.143 and the creator of the windes. So Psal. 104. ver. 4.8. the making of the windes and mountaines is at∣tributed vnto God: the windes where he sayth: He maketh the spi∣rits his messengers,* 1.144 (for by spirits he vnderstandeth the windes) and a flaming fire his ministers. The mountaines, in these words: And the mountaines ascend, and the valleyes descend to the place, which thou hast established for them. And 3. Iohn. ver. 8. Christ vnto Nicodemus speaketh of the winde as directed to blow when and where GOD will, saying: The winde bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it commeth, and whither it go∣eth.* 1.145 To the ordering and gouerning of the things created belon∣geth, that the same God is sayd to be the knower of the thought of man, nay the iudger thereof, yea and of man himselfe also: for God knoweth vs better then wee doe our selues. And therefore Paul to shewe that there is nothing so secret or deepe, but that the spirit of God doth pierce and sound the same, and so consequently know∣eth the very innermost thoughts of men, sayth Cor. cap. 2. ver. 1••. The spirit searcheth all things, yea the deepe things of God. And Ioh. 3. ver. 20. Christ in that his long conference with Nicodemus, teach∣eth, that euery man that euill doth, hateth the light, neither commeth to light, lest his deedes should be reproued. By the which he sheweth, that as by the light of the Sunne men their actions are in such for manifested, as all men may discerne of them, being done in the same: so much more Iesus Christ, who in that which goeth imme∣diatly before calleth himselfe the true light, doth looke into the darkest corners of the hearts of men, and doth discouer and reproue the same. * 1.146 So doth it in like manner appertaine vnto the ordering and gouernment of things created, that God is sayd by the Prophet in this verse, when it pleaseth him to make darke the very light of the Sunne, and the morning, and in steed of the day to make dark∣nesse. So God by the hand of Moses maketh thicke darknesse in E∣gypt for three dayes together, as it is in Exod. cap. 10. ver. 22. The Moses stretched out his hand toward heauen, and there was a black•• darknesse in all the land of Egypt three dayes. And when Christ suf∣fered, God caused on the sudden that there was a darknesse ouer

all the land of Iewrie for a certaine space, as Matth. cap. 27. ver. 45. doth witnesse saying: Now there was a darknesse ouer all the land from the sixt houre vnto the ninth houre. Lastly, in that God is sayd, * 1.147 To wake vpon the high places of the earth, this also appertaineth thereunto, namely, to declare the absolute, meere and alone power of God in the gouernment of the world, that we might vnderstand that nothing is able to withstand his will.

CAP. 5.

Vers. 1.

Heare you this word, which I lift vp vpon you, euen a lamen∣tation of the house of Israel.

* 1.148THe summe of this Sermon and chapter following, tendeth to this ende, that the Israelites may bee brought vnto true repen∣tance, if by any meanes it may be, both by the feeling and concei∣uing of the punishments to come, if they continue in their sinne, and also by thinking and considering vpon the goodnesse of God, and of his maiestie, whom they offend. Therefore both the iudge∣ments of God are here set forth against them, being obstinate and stiffenecked: and also the great maiestie of God is described. And by God his this calling of them to repentance, and by his care of the Israelites is shewed, how the wicked perish through their owne lewdnesse and stubbornnes: and not through any fault of God.

Concerning this Sermon and exhortation, it was made some time after that which went before, that in the meane space GOD might see whether the Israelites being admonished or warned would repent. The which when they did not, albeit they were long looked for, they are by the same God called againe vnto peniten∣cie or repentance, that they may be altogether vnexcusable. And this verse hath two parts. For it doth expressely shewe, * 1.149 both what God threatneth, and whom he threatneth. God threatneth (a bur∣den) and that full of lamentation and mourning, and miserie; * 1.150 vnto all the Israelites. * 1.151 Therefore the word of God is not simply or alone declared vnto them, whereunto notwithstanding (euen because it is the word of God) they ought diligently to giue eare, and to heare the same: but the word of God full of punishments, teares, and mourning, by how much the more (if they haue any care of their saluation) they ought most heedfully to hearken thereunto, and be therewith touched and moued. For extreme or vtter destruction is

now threatned vnto them, being obstinate or stubborne, euen from God himselfe, that they should not say but that they had wa•••••••• of their daunger in time.

Vers. 2.

The virgin Israel is fallen, and shall no more rise: she is 〈◊〉〈◊〉 vpon her land, and there is none to raise her vp.

* 1.152THe making more plaine of that which went in the verse before. For now God doth shew what that burden full of mourning•• the which he threatned before, to wit, the ouerthrowing of the whole kingdome and nation of the Israelites, and that in such for that there is no hope of recouering of their estate againe after∣wards, nor of raysing vp themselues againe. And this ouerthrows the nation is described by two wayes and words, to wit (of sall••••) yet in such sort that it cannot rise againe, the which is most m••••••∣rable, and a signe of vtter destruction. And so much seemeth l••••∣mie to signifie cap. 8. ver. 4. when as at the commandement of the Lord he sayth vnto the rebellious Iewes: Thus sayth the Lord, Se•• they fall and not arise? shall he turne away, and not returne aga•••••• And secondly, their vtter ouerthrow is noted by the word (lea•••••••••• all alone) for when she is fallen, she shall be forsaken of all 〈◊〉〈◊〉 neither shall she get helpe or ayde of any man, to lift vp he•• 〈◊〉〈◊〉 againe.

* 1.153Further, he calleth the people by the name of a (virgin) very ••∣fectionatly, to moue them vnto the more pitie and compassion, as more tender and vehement or earnest affections, that at the 〈◊〉〈◊〉 they may haue pitie both of themselues, and also of those their ••••∣der virgins which were among them. * 1.154 Moreouer, albeit that GOD vse the singular number in saying (the virgin Israel) yet his mea∣ning is not that euery particular person of the Israelites shall pe∣rish, and so none at all be saued, but the whole bodie it selfe of 〈◊〉〈◊〉 people and kingdome is signified, the which shall not any more b•••• raysed vp, nor arise againe.

Vers. 3.

For thus sayth the Lord God, The citie which went out by thousand, shall leaue an hundreth: and that, which went out 〈◊〉〈◊〉 an hundreth, shall leaue ten to the house of Israel.

* 1.155THe figure occupatio, or an answering before hand of an obi••∣ction, wherein the punishment mentioned in the second ver••••

before going is more plainely declared, and shewed, how great & grieuous it shall be. And the end why it is made more plaine, is lest, as I sayd before, because that God in the former verse vsed the singular number, euery particular Israelite might be supposed that he should perish, hope of escaping being left vnto none. For God speaketh of the bodie it selfe of the people, and not of euery particu∣lar person of them. For there were some of them the which should be left aliue, albeit the number of them very small, and the same very fewe. And hereby is taught, * 1.156 how great the ruine and decaie of that people was like to be, to wit, euery tenth person of them shall be left in the house, or people of Israel, that is, of that king∣dome, the which was called the kingdome of Israel, and had fallen away from the kingdome of the twelue tribes, the which were once all ioyned together.

* 1.157Further, it is not here expressed, where those which shall bee left, should liue and dwell, whether in their owne countrey, and promised land, or elsewhere, as in Media, or Colchis, or Hircania, in∣to which countreyes they seeme to haue been caried by the Assy∣rians. Others thinke that this is to be vnderstoode of Media, or Hir∣cania: but I suppose it to be ment of their owne land and countrey, where also some of the Israelites were left. For it is sayd here, * 1.158 they shall goe out by hundreths and by tennes, to wit, (out of their Ci∣ties.) They shall then be in their cities.

Vers. 4.

For thus sayth the Lord vnto the house of Israel: Seeke ye me, and ye shal liue.

COmmoratiō, or stāding, to shew more largely what they ought to doe, where the end of the former threatning is declared, and some other causes added also. The end therefore of so hard and la∣mentable a punishment here threatned is, that the Israelites should repent, that is to say, turning vnto God from these so great sinnes, might be saued and liue. Other reasons are set downe in the verses following, why they should doe so. But hereby appeareth what is the end of these most sharp threatnings, * 1.159 namely that men should giue eare vnto them, repent, and be saued. For Ezech. 18. ver. 32. I desire not the death of him that dieth, saith the Lord: cause there∣fore one another to returne, and liue ye. And Paul sheweth that God his long suffering and bearing with vs in our sinnes, is, that there∣by we should be drawen vnto repentance, of the which those that

make none account he sharply rebuketh, where Rom. 2. cap. ver. 4,, 5. he saith thus: Despisest thou the riches of his bountifulnes, and ••••∣tience, and long sufferance, not knowing that the bountifulnes of G••••∣leadeth thee to repentance? But thou after thine hardnes, and hart the cannot repent, heapest vnto thy selfe wrath against the day of wrath 〈◊〉〈◊〉 of the declaratiō of the iust iudgemēt of God. Wherby appeareth the great louing kindnes of God, euen against men that are wicked 〈◊〉〈◊〉 also his iust vengeance against the same continuing obstin at or s••••∣necked, & such as wilnot repent. Further, these two points are hee rehearsed in very good order, to wit, first, To seeke God: & second•••• To liue. For the cause of life and saluation, & of our deliuerance o•• of troubles is, To haue God with vs: And the way to haue Go•• with vs, doth consist or lie herein, if we seeke him. For so 〈◊〉〈◊〉 teacheth Mat. 7. ver. 7. Aske, and it shall be giuen you, seeke▪ and ye•••• finde: knocke and it shal be opened vnto you. This cause then, namely to seeke God, in respect of our selues goeth before: the effect, it wit, To find & liue, followeth. But in respect of God, the cause, why we can both seeke him and also finde him, is his mercy. Here 〈◊〉〈◊〉 are comprehended briefly both the nature and also the effect of 〈◊〉〈◊〉 repentance: the nature, To seeke God: the effect, To finde 〈◊〉〈◊〉 and liue.

Vers. 5.

But seeke not Beth-el, nor enter into Gilgal: and goe not 〈◊〉〈◊〉 Beer-sheba: for Gilgal shall goe into captiuitie, and Beth-el 〈◊〉〈◊〉 come to nought.

AN explanation, or making more plaine of the sentence and ••••∣hortation before going, (seeke Iehouah, or the Lord) taken fr•••• the contrarie. To seeke the Lorde is to abstaine from Idols, 〈◊〉〈◊〉 which then were in Beth-el, and Gilgal, and Beer-sheba. For 〈◊〉〈◊〉 first part of earnest repentance is to abstaine from euil, * 1.160 and to 〈◊〉〈◊〉 test and abhorre the same, the which is he••e expressed. And so•• we taught Psal. 34. ver 14. Eschew euill, and doe good: seeke pea•• and follow after it. The second parte is, To doe good, and to i•• brace the same, * 1.161 the which is contayned in the verse before go•• (seeke ye me) so that of these twaine now ioyned together we ha•••• a true definition of repentance. True repentance then, is to absu•••• from euill things, * 1.162 and to follow such good things, such as are co••∣manded vs by God: as for example, to absteine from idols, and 〈◊〉〈◊〉 serue the true God, and to seeke him. And this course tooke P••••••

with the Thessalonians, as may appeare by their turning from idols, and seruing the true God, for the which they were much commen∣ded of the faithfull of other places, as Paul himselfe reporteth 1. Thess. cap. 1. ver. 9. in these words: For they themselues shew of you (he meaneth the faithfull in Macedonia and Achaia, and of other places) what maner of entring in wee had vnto you, and how you tur∣ned to God from idols, to serue the liuing and true God. And the re∣petition of this word (seeke) in this place, and in the verse before going, is very excellent: Seeke the Lorde, and seeke not Beth-el, &c.

* 1.163 For Gilgal shall goe into captiuity, &c. This is a reason added to amplifie the matter with all, that they might the rather abstaine from the worship of those places, or hauing of them in any reuerent regard, albeit that they were then of the Idolaters deemed to bee most holy. For those places shall not be defended, no not by their owne Idols or gods, as they supposed them. Therefore shall you much lesse be saued by the selfe same gods. For Gilgal according to the signification of the name thereof shal be cut off, and rooted out: Beth-el shal be brought to (Auen) that is, vnto nothing. To what ende then doe you hope, or seeke for helpe from those places?

Vers. 6.

Seeke the Lord, and ye shall liue, least he breake out like fire in the house of Ioseph, and deuoure it, and there be none to quench it in Beth-el.

* 1.164A Repetition of the sentence of the fourth verse, that the exhorta∣tion before going, concerning the seeking of God, may be vn∣derstoode to be the more earnest, and the only sauing of the Israe∣lites, and the way to stay and pacifie the punishments threatned vnto them And the Prophet doth amplifie the exhortation repea∣ted, by the danger hanging ouer their heads, except they doe it. For he threatneth that it will come to passe, that a fire from God, and such punishment shal be sent vpon them (except they do see••e God) that it will ouerthrow their whole kingdome, and common wealth and societie, and that there shall not be any able to reme∣die this so sore and great ruine Therefore the Prophet hath ins••rted or interlaced these reasons of the vanitie of the place, Gilgal, and Beth-el: of their great punishment to come, that the Israelites be∣ing warned of that their exceeding and assured danger, albeit they

were neuer so peruerse or wicked, might yet notwithstanding bee mo••ed and touched, and pearced, and in the end returne vnto the•• duety, and vnto God.

Vers. 7.

They turne iudgement to wormewood, and leaue off righte∣ousnes in the earth.

A Parenthesis, or putting in of another sentence betweene the verse that went before, and the next that followeth, not apper∣taining vnto either of them, but making a ful sense of it selfe, where∣by the Prophet turneth his speech and exhortation of seeking the true God, peculiarlie and especially vnto the Rulers of the people of Israel, vnto whom did appertaine the authoritie of ministring law, the ouersight of the people, the correction or punishment of vice, and the setting vp of Iustice among men, whose Idolatrie be∣fore, and in this place their negligence and carelesnes in executing of their office the Prophet doth most sharply reprehend and finde fault withall. * 1.165 Therefore this verse doth containe an especiall and peculiar reprehension of the kings, nobles, and Iudges of the peo∣ple of Israel: albeit that the rest of the people also were not free frō neither of these sinnes, to wit, vngodlines, or Idolatry towards God, and iniustice towards their neighbors: but the Rulers of the people were especially hereof guilty, whom the Prophet doth for this cause reproue more sharpely, * 1.166 and as it were by name. And their pecu∣liar and proper sinne is here shewed to be twofolde. First, for that they themselues did ouerturne all law, the authoritie of the admini∣stration or ordering whereof was notwithstanding, in their hands onely. For they did turne into cruelty and iniustice or wrong that their sacred or holy authority, the which in it selfe is most sweete and most holy. Therefore they changed this honey into most bit∣ter wormewood. And of such a peruerting of iustice doth the Pro∣phet Isai complaine cap. 5. ver. 7. when he faith that the Lordloo∣ked to haue had from his vineyard (which was the house of Israel and men of Iudah) Iudgement, but beholde oppression: for righteous∣nes but beholde a crying.

The second sinne of the Rulers was, that they suffered all iustice to perish in others, * 1.167 as in the affaires and dealings of priuate persons, 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 o∣pen earth, the Lord is his name.

* 1.168THe 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.

* 1.169But 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 ma∣king 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 se∣vering 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.

* 1.170ANother description of the same power of God by his extraord••∣nary and wonderfull workes: of which sorte is, that he throu∣eth 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.

* 1.171A 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 word∣ly, 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 peo∣ple. 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.

* 1.172But this verse describeth both the obstinacy or stubborne cōtinu∣ance of the Israelites in their sinnes and wickednes, in that (The hated the Elders) and other graue men, who reproued their mani∣fest vices publikely and in the gate (that is, in those places, in the

which men in those times were wont to assemble and come toge∣ther:) 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.

* 1.173A 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. * 1.174 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. pray∣eth that such merciles ones may haue their memoriall or remem∣brance cut out from among men, Because they remembred not to ••hew mercy, but persecuted the afflicted and poore man, and the sorrow∣full hearted to slay him.* 1.175 And Amos reckoneth vp the couetousnes of the Israelites in this, that if these poore silly soules had any thing 〈◊〉〈◊〉 maintaine their life withall, the same also did these cruell ones ••••ke a way from them. Nay, that which more is, they commanded ••hem to carry it home to their houses and barnes vpon their owne ••houlders. Therefore they tooke the life from these poore per∣••ons, whilest through outragious and vnmercifull couetousnesse they bereft them of such food and sustenance, as they had left to liue withall.

* 1.176 Ye haue built houses of hewen stone, but ye shall not dwell in them, &c. In these words is a threatning, the which is here set in by the great indignation of God against such lewd wickednesse, as if he ••hould say, ye shal not therefore enioy these your cruell robberies, ••either shal the possession of these goods continue with you long, ••ot bee profitable vnto you. For ye shall not so much as drinke of

the fruite of the vines which you haue planted. And this among many other plagues, doth God also threaten vnto the disobedien•••• vnto his word Deut. 28. You shall build then, but I will pull 〈◊〉〈◊〉 downe againe, sayth God. And in this manner likewise doth he b•• the Prophet Malac. cap. 1. threaten the Edomites. Albeit there see∣meth in these words to bee a certaine amplification of the some crueltie and couetousnesse, * 1.177 as if God should cast in their teethe that whilest these rich, mightie, and cruell ones doe rob and spo•••• their poore brethren, they doe not this of any neede, or want, 〈◊〉〈◊〉 that they may the more sumptuously and delicatly enioy the pleasures, and vaine and vnmeasurable riot and superfluitie.

Vers. 12.

For I know your manifold transgressions, and your migh•• sinnes: they afflict the iust, they take rewards, and they oppresse th•• poore in the gate.

THe conclusion of the former description of the sinnes, wher•• unto the Israelites were giuen. In summe or briefly, God do•••• shew that they were both (infinite) the which the word (manif•••••••• doth import; * 1.178 and most hainous, the which the word (mightie) do•••• signifie, and that therefore they are worthily to bee punished: 〈◊〉〈◊〉 men conuicted and guiltie of notorious wickednesse. And this con∣clusion God proueth to bee true, * 1.179 both by his owne person an•• knowledge: and also by the bedroule or example of the thing 〈◊〉〈◊〉 selfe, * 1.180 that is, of certaine vices, or that there can be none worse. A•••• first by his owne person. For he sayth, and I my selfe, who am God and who vnderstand all things truely, doe knowe and witnesse thi•• Wherein by the person of the witnesse himselfe, that is, of God th•••• speaketh, the hard conscience of men is the more roused vp, that 〈◊〉〈◊〉 should not denye it, or lye dead in sinne, or flatter it selfe. Second∣ly, * 1.181 by the example of most foule and filthie vices: ye oppresse the ius•• sayth he, and for meed and reward which you haue taken, you do•• by your sentences and iudgements acquit euery most lewd an•• wicked person. Therefore you receiue raunsome and buying out 〈◊〉〈◊〉 sinnes most shamefully, and that in the gate, that is to say, in yo•• publike iudgements, the which ought to bee sacred and holie, ye•• and this moreouer ye doe against the poore and needie, who t••••∣sting to a good cause cānot buy your fauour, as that lewd & wicke•• guiltie partie doth. These also are most true witnesses of the publis•• ordering of matters, and of the desperat ouerthrow of iudgemen••,

being now past recouerie: and are no doubt most grieuous sinnes also. For against such corruption in Iudges and iudgement doth the Prophet greatly complaine Psal. 82. ver. 2. saying: How long will ye iudge vniustly, and accept the persons of the wicked? I haue sayd ye are Gods (to wit, because those Iudges sate on God his throne to execute iudgement and iustice in his stead) and ye all are children of the most high. But ye shall dye as a man, (he meaneth because of their corrupting of iudgement) and ye princes shall fall like others.

Vers. 13.

Therefore the prudent shall keepe silence in that time: for it is an euill time.

* 1.182AN admonition, the which is here put in to comfort and teach the godly, that they may vnderstand what they in the meane time and season are to doe, in so great corruption of all things both publike, and also priuate. And this is the counsel, nay the comman∣dement which the Spirit of God giueth, that the faithfull doe in the meane season serue God, and remaine quiet, looking and wayting, what, that is, how sorowfull shall be the end of this desperat and o∣uerflowing wickednesse. The silence therefore that in this place is prescribed or appoynted vnto him that is indeed a wise and godlie man, is not a blameable tonguetiednes, the which can heare and not reproue the blasphemies of God, and the heynous sinnes of the wicked reigning and being committed openly before their eyes (for this is a damnable timiditie, or cowardly fearfulnes, the which shall be punished in the lake that burneth with fire & brim∣stone Apoc. 21. ver. 8) neither is it any giuing assent vnto the wic∣ked or their wickednesse for feare, the which is bewrayed by our si∣lence: nor yet finally is it the neglecting and passing ouer of gene∣rall corruption, the which hath now taken hold on all degrees of men, as an euill that cannot be remedied (the which therefore must be borne withal, because it cannot be reformed) (for such wisedom is humane, or wordly, carnall, and politike only, and not christian) but the silence in this place commanded and commended, * 1.183 is a god∣lie patience wrastling against the sinnes and vices of men, so farre forth as it can, and at no hands either bearing with, or assenting to them, the which notwithstanding doth neither complaine of God, nor yet yeeldeth vnto the common corruption: but abideth firme and sure in the feare of God, euen in the midst of the corruption of

the world, or of the Church, reigning and raunging ouer all. A•••• in this sense Luk. 21. ver. 19. Christ sayth vnto his godly flocke: ••••∣sesse your soules by patience. And Isai cap. 30. ver. 15. sayth like•• 〈◊〉〈◊〉 vnto the Church: Thus sayth the Lord God, the holie one of Israe•• 〈◊〉〈◊〉 rest and quietnes shall ye be saued: in quietnes and confidence shall 〈◊〉〈◊〉 your strength. And ver. 7. I cried vnto her, their strength is to sit 〈◊〉〈◊〉 So in the midst of al their troubles Ieremy in his Lamentations 〈◊〉〈◊〉 3. ver. 26. willeth the faithfull, saying: It is good both to trust, 〈◊〉〈◊〉 waite for the saluation of the Lord. Therefore because that time, 〈◊〉〈◊〉 course of the life of the whole people was then wicked, and su•••• 〈◊〉〈◊〉 might easily draw away the godly from the right way, and 〈◊〉〈◊〉 duetie, they had neede of this silence, and patience. And he w•••••••• now and in these dayes behaueth himselfe after this manner, * 1.184 〈…〉〈…〉 that time did so likewise, is sayd to bee indeed a wise man, as 〈◊〉〈◊〉 doth looke for the worke of the Lord, and diligently attend or 〈◊〉〈◊〉 thereupon with patience, doing nothing vpon a head or rash•••• 〈◊〉〈◊〉 Isai. 28. ver. 16. the Lord sayth: He that beleeueth shall not ma•••• 〈◊〉〈◊〉 And so doth Dauid exhort the godly with diligence to atten•• 〈◊〉〈◊〉 Lord his wonderfull working for the deliuerie of the poore an•• ••••∣flicted, and his punishing of the wicked, and then shutteth v•• 〈◊〉〈◊〉 Psalme 107. with this verse 43. Who is wise, that he may obser•••• 〈◊〉〈◊〉 marke these things? For they shall vnderstand the louing kind•••• 〈◊〉〈◊〉 the Lord.

Vers. 14.

Seeke good and not euill, that ye may liue: and the 〈◊〉〈◊〉 God of hosts shall be with you, as you haue spoken.

* 1.185A Continuing or amplifying of the same admonition that 〈◊〉〈◊〉 before. For now the Prophet doth not speake vnto the go•• 〈◊〉〈◊〉 alone, but vnto all the Israelites, that they may auoyd the iudge•••••••• of God, threatned against them, and proue the same hope to 〈◊〉〈◊〉 true, the which they boasted that they had in God. The Prop•••••••• therefore warneth & teacheth them, what is the way to turne f•••••••••• them the wrath of God. * 1.186 And this he sheweth to be but onely 〈◊〉〈◊〉 that is, true repentance of minde. And the same he sayth to be 〈◊〉〈◊〉 yet vnto them notwithstanding, how greatly soeuer God haue 〈◊〉〈◊〉 readie shewed his iudgements: for God will not haue men to ••••••∣rish, but to conuert or turne, and be saued. As he sayth by his P••••∣phet Ezechiel cap. 30. ver. 31.32. Cast away from you all your tr••••••∣gressions,

whereby ye haue transgressed, and make you a new heart, and a new spirit: for why will ye dye, O house of Israel? For I desire not the death of him that dyeth, sayth the Lord: cause therefore one another to returne, and liue ye.

* 1.187But in this verse repentance is also set forth by a full description of the same, that is to say, by the hatred of euill, & the loue of good. The which this verse with that which followeth, doth conteine. So then this first verse hath an exhortation vnto repentance taken from the effects: and the latter verse, or that verse which followeth, hath the definition of repentance. He therefore doth here exhort vnto repentance by a most notable effect of the same, the which is twofold, namely, by their life, and by the healthfull presence of God with them; both which will follow those that truely repent. By the which selfe same thing we do vnderstand why the Prophet so ear∣nestly doth monish or warne the Israelites to repent. * 1.188 The exhorta∣tion therefore, or the admonition, the which is conteined in this verse, is, Seeke ye good, and not euill. The reason, * 1.189 Because that so ye shall both liue, and God shall be with you. When as the Prophet sayth, Seeke ye good, and not euill, he sheweth that then at the last, good is truely sought, when as we cast away the things that are euill, and doe vtterly forsake them, and not when as we mingle good with e∣uill: as for example, idolatrie with reformation or amendment of manners: or contrariwise, amendment of manners with idolatrie. When as he sayth (ye shall liue) first he vnderstandeth that there shall be a deliuerance from the wrath of God, afterwards he doth therein also comprehend life, and good successe of things among them. For this doth the Prophet comprise vnder the word (liue). And where he saith (God shall be with you) he meaneth, as an helper, a keeper, and as your safetie and saluation. * 1.190 There is added (The Lord of hosts) to the end the maiestie and power of that God vnto whose helpe they shall flee, may bee the more cleerely represented and shewed forth vnto them. Finally that which followeth (as you haue spoken, that is, haue hoped and boasted) sheweth that these men vnder the pretence or colour of their circumcision, the which they yet still retained, did promise themselues, that God would alwayes be fauourable vnto them, and that they did set the same (as a visour, being namely but a bare signe, and void of his effect among them) against the threatnings of the Prophets.

Vers. 15.

Hate the euill, and loue the good, and establish iudgement in the gate: it may be that the Lord God of hosts will be mercif•••• vnto the remnant of Ioseph.

* 1.191A Description of repentance, the which God doth require at th•••••• hands both priuatly, and also publikly. And that is, the hat•••• of euill, and the loue or desire of good. It by nature goeth befo•••• that we should from our heart hate euill, and our sinnes, and 〈◊〉〈◊〉 onely condemne them with the mouth: and then afterwards ••••••∣loweth, that wee should with earnest affection loue good thing that is, those things which are commaunded by God: and not o•••••••• counterfeit them for fashion sake and outwardly in our actions, a•••• seeme to seeke God. And both these things is of God, or the wo•••• of God in vs, and not our worke: albeit that we also must asser•••••• haue a will to repent truely. And God requireth this repentance 〈◊〉〈◊〉 minde not onely in priuate, but also in publike actions, and iudge∣ments, as for example, that the Magistrates should iudge vprigh•••• Lastly, he auoucheth that this is the only way which is left, whe•• by God may take pitie on them which remaine of that kingdo•••• of Israel, after so many and so great ouerthrowes and punishme•••• For so much doe these words signifie (if peraduenture, or it may 〈◊〉〈◊〉 that God will be mercifull vnto the remnant of Ioseph). For it is 〈◊〉〈◊〉 speech of doubting, but of assurance in the scripture. And so Ca•••••• Iosh. 14 ver. 12. when he desireth that portion of inheritance 〈◊〉〈◊〉 which the Lord had giuen him, where the Anakims or Gyants i•• habited, sayth: If so be that the Lord will be with me, that I may d•••••••• them out, as the Lord sayd. By which saying he doubteth not of G•••• his strengthening him to driue them out, but noteth the hardnes of the matter, and stirreth vp others vnto the same hope, that God i•• assisting him, will be as good as his promise.

Vers. 16.

Therefore the Lord God of hosts, the Lord sayth thus, mi••••∣ning shall be in all streetes: and they shall say in all the highw••••••, Alas, alas: and they shall call the husbandmen to lamentati•••• and such as can mourne, to mourning.

* 1.192THe confirmation, or amplification of the former exhortation vnto repentance, taken from the greatnesse of the punishmen••

in a readines & to bee looked for otherwise, that is of the vnrepen∣tant: the which greatnesse is described and set forth by the adiuncts and the same diuers and sundrie. * 1.193 And first of all it is described by the effect, because it shall be such, and so grieuous a punishment & plague, the which remaineth for the obstinate and stubborne sin∣ners, as will not onely breed sorow, and a bitter feeling and sadnes in their heart: but also such as will procure open mourning, that is to say, publike gestures, as witnesses and bewrayers of their great heauinesse: because that this sorowe can be no longer smothered and kept in. Now this punishment is most heauie, the which shall draw forth and stirre vp such manifest and publike teares, & mour∣ning and knocking of their breasts. * 1.194 The second is described by the place: for in all streetes and high waies these mournings and cry∣ings shall be made. The third, by the persons. * 1.195 For they shalbe made by all degrees of men, yea euen by the husbandmen, and vinedres∣sers, a kind of men otherwise most hard and tough, and able to en∣dure and beare out things: and that most heauilie, and in such sort as if they had been vsed and trained vp to mourning: but because of the greatnesse of the punishments, and miserie (the which euen these hard men shall also feele) they shall after this manner pub∣likly mourne with weeping teares with others. And that euen those persons the which are neuer so slow to repent, may vnderstand all these things to be most true, the Prophet rehearseth the power, and maiestie, and nature of God that cannot lye, and whose power no∣thing can resist or withstand, who threatneth these iudgements vn∣to them Titus. 1. God then, and that he which is the true Iehouah, & the Lord of hostes, that is, the Lord of heauen and earth, threatneth these things: and therefore they shall most assuredly come to passe vnto the vnrepentant.

Vers. 17.

And in all the vines shall be lamentation: for I will passe through thee, sayth the Lord.

* 1.196THis is a rendring of a reason, why the husbandmen, being such persons as can abide and endure hardnes, shall notwithstanding mourne, namely, because their labours, and their fields and vine∣yards shall be vtterly wasted. But it may also be an amplification, as if not onely the husbandmen the which doe till the ground ap∣poynted for corne and sowing: but also the vinekeepers them∣selues, the which doe deale with vines, that is, another kind of fields

fit and necessarie for the vses of man his life, shall lament after the same sort that the husbandmen do, because of the like punishmen•• and miserie, the which they shall tast of in like manner: for neith•••• shall these be free from the iudgements of God. Wherfore by the•••• words (husbandmen, and vine dressers) the Lord sheweth that 〈◊〉〈◊〉 will take from the Israelites all foode and meates necessarie for 〈◊〉〈◊〉 liue withall.

The reason is added, Because I will passe through the midst of th•••••• The passage of God is of two sorts. * 1.197 The one ioyfull & to be wish•••• for, wherewith he doth recreate and refresh vs. The other fearfull wherewith as a burning fire he doth consume and deuoure vs. O•• the former sort was the passage of God by the houses of the Israe∣lites in the land of Egypt, where he spared them, and slew the E∣gyptians, whereof is mention Exod. 12. ver. 13. in these words: A•••• the bloud shall be a token for you, vpon the houses where ye are: so whe•• I see the bloud, I will passe ouer you, and the plague shall not be vp•••• you to destruction, when I smite the land of Egypt. Of the other pa••∣sage vnto the destruction of those by whom God passeth, we ha•••• Exod. 11. ver. 4.5. About midnight (sayth God) will I goe out into th•• midst of Egypt, and all the first borne of Egypt shall dye. For as Mos•••• witnesseth Deut. 4. ver. 24. The Lord is a consuming fire, and a•• al•••• God. This place therefore of Amos must be taken of the latter p••••∣sage of God. And surely it is a fearfull thing to fall into the ha•••• of God being angrie with vs. Hebr. 10. ver. 31.

Vers. 18.

Wo vnto you that desire the day of the Lord: what haue y•••• to doe with it? The day of the Lord is darknes, and not light.

* 1.198A Sharpe rebuking of those, who after so many and so earnest ad∣monitions or warnings, were not moued with the threatnings of God, nor did tremble at them: who through a certaine brutish carelesnes being senseles, or waxen fierce through the contempt of God, wished to see those iudgements of God, that is to say, they did despise them. It appeareth by many places that the hypocrites of this nation wanted not their exceptions against the threatning•• of the Prophets: as namely, that they were Israelites, and so conse∣quently the seede of Abraham, and blessed of God: that they were circumcised, and therefore in the couenant of God: that they had the Temple of God, the which last exception was peculiar and pro∣per vnto the kingdome of Iudah: and not vnto the kingdome••

Israel also. This exception therefore of the hypocrites, the Prophet refuteth or ouerthroweth two wayes. First, by this reprehension (wo.) For this reprehension teacheth that they are farre and wide deceiued, which sayd these things. For circumcision which is out∣ward, or he which is a Iew outwardly, is not the seede of Abraham, or true circumcision, or a Iew indeed, or the sonne of Abraham. So Paul. 2. Col. 4. ver. 11. teacheth, that the inward circumcision is the true circumcision, speaking of the faithfull among them, and say∣ing: Inwhom (meaning in Christ) also ye are circumcised with cir∣cumcision made without hands, by putting off the sinful bodie of the flesh, through the circumcision of Christ. And to the Rom. cap. 2. ver. 28. he sayth: He is not a Iew, which is one outward, neither is that cir∣cumcision, which is outward in the flesh. And Rom. 9. ver. 7. They are not (sayth he) all children, because they are the seede of Abraham. Therefore by this answer they shal seeke vnto themselues destruc∣tion, and not helpe or ayd at all. For this wo is threatned vnto them in the name of God, that is, there is threatned vnto them a curse, & anger, and punishment. Secondly, the Prophet refuteth them by the description of the Day of the Lord, that is of Iudgement (the which these boasted that they would haue, & wished for to come) the which sheweth most heauie destruction to fall vpon them. For this day, although it be the comming and day of the Lord, yet shall it be vnto them not a day of light, but of darknes. So the Prophet Zephaniah cap. 1. ver. 15. sayth: That day is a day of wrath, a day of trouble and heauines, a day of destruction and desolation, a day of ob∣scuritie and darknes, a day of cloudes and blacknes. And the Prophet Isai. cap. 5. ver. 19. pronounceth a woe against them that, after this mocking manner of the Israelites in this place, wish for the proofe and experience of the Lord his worke and counsel, saying: Let him make speede: let him hasten his worke that we may see it: and let the counsell of the holie one of Israel draw neere, and come, that we may know it. The day of the Lord is indeed light in it selfe: but vnto those hypocrites it shall not be light.

Vers. 19.

As if a man did flee from a lyon, and a beare met him: or went into the house and leaned his hand on the wall, and a serpent bit him.

* 1.199A Confirmation of the former reprehension by a similitude, the which is set downe as it were by the way of answering an ob∣iection.

For worser euill shall betide them each day, then others, neither shall there be any place wherein they may bee safe against those euils. If they shall say, we shall be safe abroad or at home, the Prophet answereth, that they shall not be without danger, nei∣ther abroad, or without doores, nor yet at home or within. Moreo∣uer they shal go frō misery to miserie, frō punishment into punish∣mēt, & they shall alwaies grow worse and worse. If they she from a Lyon, they shall light vpon a Beare. If they shal suppose that they haue prouided some safety for thēselues, or that they haue taken i••, being offered vnto them: they shal euen there be in like danger as if they had layd holde vpon a venemous serpent, which shall bee them. Their case therefore and estate, shall bee most lamentable. There is a like place Ierem. 48 ver. 43, 44. Feare, and pit, and sn•••• (sayth he) shall be vpon thee, ô inhabitant of Moah, saith the Lord. He that escapeth from the feare, shall fall in the pit, and he that getteth 〈◊〉〈◊〉 out of the pit shall bee taken in the snare: for I will bring vpon it, eu•••• vpon Moab, the yeare of their visitation, sayth the Lord. And almost the selfe same words are Isai 24. ver. 17.18. And this also is set downe by the way of answering an obiection, that they should not thinke that by change of times, or places, or things, they can be in any better case if they remaine obstinate and stubborne is their sinnes.

Vers. 20.

Shal not the day of the Lord be darkenes and not light ••∣uen darknes and no light in it?

* 1.200A Repetition, or rehearsing againe of the latter parte of the 18 verse, the which with a most weighty and earnest affirmati•••• doth againe confirme vnto them the heauy effects and falling o•••• of the day of the Lord against them, to the ende they should not sooth and flatter themselues by reason of their imagined excepti∣ons and pretences, and harden themselues against the threatnings of God. That which al hypocrites are wont to doe. This their cloud and mist therefore, wherewith they would couer and hide them∣selues, was diligently to be scattered and driuen away.

Vers. 21.

I hate and abhorre your feast dayes, and I will not smell is your solemne assemblies.

* 1.201THe figure Hypophora, or the answering an obiection, which the hypocrites might make, lest they might suppose that with thei••

sacrifices they might pacifie and appease God, and turne his threat∣nings from them. For God answereth that all those he hateth and abhorreth. And there are two partes of this verse, the one contai∣neth the words, whereby the Lord sayth that hee abhorreth all the worship and seruice done vnto him by the Israelites, such as at that time was done vnto him in Beth-el, Galgal, and Dan. The words are these, (I hate, I refuse, I wil not smel.) the which being set down loosely, and as it were vnioynted, without any copulatiue coniun∣ction to tie and knit them together, do argue and shewe a greater loathing of God in thē, & a more going of his stomack (as it were) against al those sacrifices. Again, in as much as God saith that they are hatefull and grieuous vnto him, not onely one manner of way, but declareth and setteth downe all those waies by the which men may and are wont to abhorre and loath a thing (for whatsoeuer li∣keth not men, they doe either hate it also, or refuse it only, or final∣ly they will not so much as smel vnto it, or tast it, that is, they vouch∣safe not to looke vpon it,) doubtles God sheweth that they are vt∣terly tedious vnto him, and by all meanes vnacceptable and disli∣king him, and therefore that they shall be vnprofitable, may hurtfull vnto the Israelites also.

* 1.202Now there are two reasons why this kinde of worship and ser∣uice of the Israelites displeased God, & rather moued him vnto an∣ger, then any wayes pacified or appeased him. The one for that it was a wil-worship, or seruice inuented of themselues, and orday∣ned of them without his commandement, and appointment. * 1.203 For that such kinde of inuentions please not God may thus appeare by these places. Mat. 15. ver. 9. In vaine they worship me, teaching for do∣ctrines, mens precepts. Deut. 12. ver. 8. Ye shall not doe after all these things that we doe here this day: that is, euery man whatsoeuer see∣meth good in his owne eyes. And Paul 2. Col. ver. 22, 23. of these kind of traditions & inuentions of men sayth, That they all perish with the vsing, and are after the commandements and doctrines of men: which thinges haue indeede a shew of wisdome, in voluntary religion, & hum∣blenes of minde, and in not sparing the body: neither haue they it in a∣ny estimation to satisfie the flesh.

* 1.204The other reason why this worship pleaseth not God, is, for that they offered it vnto God, as a iust or full price and recompence of their sinnes. Therefore they placed the meanes of their iustifica∣tion, in those their workes, and not in the alone mercy of God, the which is a most grieuous blasphemy against God, whom it robbeth

of the most true and due prayse of our saluation. For the worship the which of such a minde and intent is done vnto God, although it be neuer so much commanded of God himselfe, yet doth it vtter∣ly displease him, because of the opinion of binding or making of God beholding vnto them thereby. And this is the cause that Isai cap. 1. vers. 12. in the person of God reiecteth and refuseth the•• sacrifices and other ceremonies, saying: When ye come to appeare before me, who required this at your hands to treade in my courts? And far more plainely he sheweth his great disliking and abhorring of thē cap. 66. ver. 3. in these words: He that killeth a bullock, is as if be slew a man: he that sacrificeth a sheep, as if he cut off a dogs necke: hee that offereth an oblation, as if he offered swines blood: he that remem∣breth incense, as if he blessed an Idol: yea they haue chosen their own•• wayes, and their soule delighteth in their abhominations. And this ••s the first part of this verse.

* 1.205The second part doth lay forth and describe this worship of God. For it calleth it Feast dayes and solemne assemblies, vnder which words it comprehendeth the other partes of the same worship by the figure Synecdoche.* 1.206 And by this meanes the Prophet sheweth that euen the same worship which seemed vnto the Israelites the most holy, the greatest and most religious, was meere & vtter blas∣phemie against God, and therefore much more that the inferior partes of the same worship were so likewise, as for example, the sa∣crifices of priuate persons, and their lesse solemne feast dayes, the which they did not obserue and keep with so great religion as they did the other.

Vers. 22.

Though ye offer me burnt offerings and meate offerings, 〈◊〉〈◊〉 will not accept them: neither will I regarde the peace offerings of your fat beasts.

* 1.207AN amplification of the former sentence, the which containeth other parts of the external or outward worship of God by thē appointed after the imitatiō or example of the true sacrifices ordai∣ned by the true God, such as were the burnt offerings, & meat offe∣rings, & peace offerings of their fattest sacrifices: al which the Lord sheweth & affirmeth that he neither liketh of, nor regardeth or ca∣reth for, that they might stand the Israelites in steed to turne away the wrath of God, and his anger. In this verse like as in the former, both the words wherwith God detesteth this counterfeit worship,

and also the description of the sayde worship, is to bee noted and marked.

Ver. 23.

Take thou away from me the multitude of thy songes, for I will not heare the melody of thy violes.

* 1.208THe conclusion of the former exhortation or admonition, & final∣ly of this whole place, That they must earnestly repent, if they will please God, and doe such workes as are truely acceptable and liked of him. This repentance also here in this place, like as before in this chap. ver. 5. and 6. he describeth, first, by the casting away, or laying aside of euill, and especially Idolatry: secondly, by the ta∣king vnto them or following after good, and true righteousnes, in the verse following. Briefly then he willeth them to cast away all Idolatry, albeit neuer so delightsome and liking vnto them, and of neuer so many sortes, and ordained after a bad imitation or follow∣ing of the true worship of God, the which was vsed in the temple of Salomon, where was singing Psalteries, Harps, and that sundry and of many sortes, as it were, to delight GOD himselfe, and to stirre vp men to pray the more ardently or earnestly. And here∣upon were Singers, Leuites ordained and appointed, of which sun∣dry sortes of singing instruments ye may read Psal. 150. And of the singing Leuites 1. Chron. cap. 25. for albeit all musicall singing and tunes, the which were vsed by the Israelites on their feast dayes, and at their sacrifices, seemed vnto them to bee a most pleasant wor∣ship vnto God: yet God himselfe denieth that he is delighted with that tune, or that the same consent or agreement (which was in∣deede rather a discord, & a iarre) did please him, or was heard or al∣lowed of him, to wit, for the same causes the which I haue spoken of before in this chapter, ver. 21. that is, because they inuented them of their owne heads, and besides, put opinion of merit and pleasing God in them. What then will the Papists say of their Organes?

Vers. 24.

And let iudgement runne downe as waters, and righteous∣nes as a mighty riuer.

* 1.209A Description of that good, and righteousnes, the which shal fol∣low, Idolatry being forsaken: wherein the second parte of re∣pentance doth consist. For then both the affection or desire & loue of true righteousnes shall bee in their hearts, and also the outward

worke thereof, namely, iudgement shall euery where spring, bee scattered and flow abroad among them as it were water, or some strong and mighty streame, that is, it shall be seene, appeare, and be exercised. Therefore I in this place doe take the name of (wa∣ter, and of a riuer) in good part. These are wont to be spread fa•••• abroad. I doe also take the word (Flow) in good part, for to be dispersed or scattered abroad, like as it is taken Iohn 7. verse 38 where Christ saith: He that beleeueth in me, as sayth the Scriptu•••• out of his belly shall flowe riuers of waters of life. Briefly, we are taught in this place that the entrance into the true reformation or amen∣ding of euill maners, * 1.210 and of a wicked life must be begun at their•• worship of God, and the casting away of false superstition, albei•• that it doe please and like vs neuer so much. For Idolators contin••∣ing Idolators, doe neuer truely repent.

Vers 25.

Haue ye offered vnto mee sacrifices and offerings in the wildernesse fortie yeares, ô house of Israel?

AN indignation or great anger of God, whereby hee doth 〈◊〉〈◊〉 earnestly complayne that at all times, yea of olde and longs gone, and not once onely, or that now only, and first of all, he ha•••• been despised, prouoked, and set at naught by the Israelites a•••• their fathers, that hereby the wrath of God may appeare to be th•••• iuster against them. There is a like place Psal. 95. ver. 8, 9, 10. He ••••∣den not your hearts, as in Meribah, and as in the day of Massah, in 〈◊〉〈◊〉 wildernesse. Where your fathers tempted mee, prouoked mee, thou•••••• they had seen my worke. Fortie yeares haue I contended with this gen••∣ration, and said,* 1.211 They are a people that erre in their hart, for they h•••• not knowne my wayes. After the selfe same manner Christ dealeths ••∣gainst the Iewes Mat. 23. ver. 35. whom he chargeth from olde, an•• by a continual succession to haue been persecutors, That (saith ••e) vpon you may come all the righteous blood that was shed vppon t•••• earth, from the blood of Abel the righteous, vnto the blood of Zacha•••• as the sonne of Barachias, whome ye slew betweene the Temple and the Altar. And so likewise doth Steuen charge them Acts 7. ver. 5•• saying: Ye stifnecked and of vncircumcised hearts and eares, ye has alwaies resisted the holy Ghost: as your fathers did, so do you. There∣fore if these repent not, who are nowe called to repentance, 〈◊〉〈◊〉 them vnderstand that they are most iustly punished by God, wh•••• as among them, and of them hee hath alwayes beene despised

and the patience of GOD in bearing with them hath beene in∣credible.

* 1.212This verse hath three things to bee obserued or noted. First, What God speaketh. Secondly, To whom he speaketh. Third∣ly, after what maner he speaketh. Concerning the first, he sayth, * 1.213 that God and his worship was vtterly contemned or despised of this people, the which notwithstanding did name and boast them∣selues to be the alone and onely people of God. This contempt doe these wordes signifie (ye haue offered vnto mee neither sacrifice nor offerings.) For in these wordes hee comprehendeth all the parts of the worship of God both outward and also inward. For in their heart and secretly men feare not to despise him, whome o∣penly and outwardly they doe contemne. And hee increaseth this sinne by the circumstance of the place, and of the time. Of the place, because they did this euen there, where notwithstanding they were in safety, and nourished by the onely mercy of God, that is to say, in the desart or wildernesse. For there were they nourish∣ed both with (Water and Manna) which two were the dayly, but yet extraordinary benefit of God notwithstanding towards them: and also were defended from serpents and from their enemies by the only hand of God. The circumstance of the time is, for that by the space of whole fortie years, they continued in this contempt, as it is Psal. 95. ver. 10. the which place hath been set downe before in the beginning almost of the exposition of this verse.

* 1.214The second poynt to be noted here, is, whome God speaketh vnto, namely (the whole house) of Israel. So then GOD complay∣neth not of the vncircumcised, or of those which had entred into no couenant or league with him: but of that people who boasted themselues to be the inheritance of God: yea & of this whole peo∣ple God complayneth. For the greatest part of the people alwaies assented vnto those sinnes, and not one or two onely of the peo∣ple.

* 1.215The third point is, the phrase, or maner of speaking, the which God vseth. And this is not only an Apostrophe, or turning of speech, whereby he directeth his talke vnto them expresly: but it is also an earnest interrogation, or asking of a question, where by he pric∣keth, nay pearceth their consciences albeit they were neuer so ob∣stinate or stifnecked.

Vers. 26.

But you haue borne Siccuth your King, and Chiun y•••• i∣mages, and the starre of your gods, which ye made to your selues▪

* 1.216AN amplification of the former sinne, to wit, that these men 〈◊〉〈◊〉 not content to haue despised the true God, and his worship but also exercised and vsed afterwards all kinde of idolatrie, whe•••• by they did the more prouoke God, and shewed themselues 〈◊〉〈◊〉 euery one to be most manifest and obstinate or stubborne Ido••∣tors, and despisers of God. There is alike place Act. 7. vers. 42.4▪ For there Steuen vseth against the Iewes the very selfe sa•••• words in a maner: reade the place. But the sortes of idolatries ••e recited, are not to be restrained vnto that time of fortie yeares ••••∣ly, in the which the Israelites liued in the wildernes: but are to•••• extended vnto that whole space, the which passed from the d•••••• the people his comming out of Egypt vnto the time of Amos: for that doth the Prophet briefely comprehend in this one verse.

* 1.217And this verse hath two partes. The first containeth diu•••••• kindes of idolatrie, whereunto this people was giuen. For the na•••• of Idolators, is altogether set on madding, and vnsatiable, or not•• be filled, as which namelie can neuer make an end, or measure 〈◊〉〈◊〉 number of her idolatries: but inuenteth euerie day new fo•••••• But in this place there are reckoned vp three sortes:* 1.218 first, the wor∣ship of Moloch the God of the Ammonites, whom they wors••••∣ped carrying certaine Temples or closets of his, the which were••∣sie to be borne frō place to place, the which are here called the 〈◊〉〈◊〉 bernacles of Moloch. So Act. 19. ver. 24 there were Temples m•••• vnto Diana. The wordes are: A certainc man named Demetr•••••• siluer smith, which made siluer temples of Diana, brought gr•••••• gaines vnto the craftes men, &c. These Temples the French-m•••• call (Cha'sses, that is to say, cofers, and boxes for bones, and sh•••••• for images. These Temples or shrines, or cosers, or such like, w•••• carried either vpon mens shoulders, or else hanged and put abo•••• their necks after the maner of Tablets, as they vse at this day in ••••∣pistrie.* 1.219 The second kinde of idolatrie is the worship of Chiun, 〈◊〉〈◊〉 is, of another God of the Ammonites also, fet from a towne of th•• name nere vnto the Israelites, the which afterwards was ca•••• Ren••pham. This god had his images open, and not cased vp in••••∣fers or boxes, like Moloch. Therefore this was the second kind•• and more manifest or open idolatrie, and also more against the ve••••

words of the law of God.* 1.220 The third idolatrie was the worship of the starres and host of heauen, against the which we haue Deut. 4. vers. 19. where Moses hauing a little before shewed the Israelites that God when hee spake vnto them out of the midst of the fire in Horeb, let them see no image of any creatures liuing or vnliuing, a∣mong the rest he setteth downe this: Least thou lift vp thine eyes vnto heauen, and when thou seest the sunne and the moone, and the starres, with all the host of heauen shouldest be driuen to worship them, and serue them, which the Lord thy God hath distributed to all people vnder the whole heauen.

* 1.221The second part of this verse setteth out their obstinacie, and the fault of this people stubbornely continuing in all these kindes of i∣dolatrie. These things you did, saith the Prophet. Therefore you cannot lay the blame vpon any others, and so consequently you are vnexcusable. Againe, (And yee haue made vnto you your Gods) that is to say, you haue made gods vnto your selues to worship, to wit, putting and thrusting me out of my place, and as it were from my degree and standing. You haue therefore showne your stub∣bornnes of minde in despising me, whom, when as you knew to be God, yea and peculiarly your God, you haue cast away notwith∣standing, and in my roome haue placed others, that is to say, those same most vaine idols.

Vers. 27.

Therefore will I cause you to goe into captiuitie beyond Da∣mascus, saith the Lord, whose name is the God of hostes.

* 1.222A Commination or threatning, the which is set downe by way of a conclusion, that except they repent, it will so come to passe that God will carrie them into captiuitie, and that into farre coun∣tries, and into great miserie, that is beyond Damascus, in the Caspi∣an mountaines, and among fierce, cruell, and vnpleasant nations. This place doth Steuen also in the Actes cap. 7. vers 43. alleage a∣gainst the Iewes, and telleth them that for their many idolatries God threatned captiuitie vnto their fathers, saying: Therefore I will carrie you away beyond Babylon. This threatning (least these Is∣raelites might thinke that they were both mocked and dallied withall, or that they could auoide it) doth God confirme by his power, and the same infinite or endles. For he the very same who threatneth these things, is the God of hostes, and hath authoritie and mere and absolute soueraigntie ouer all things, the which hee

exerciseth and vseth according to his owne pleasure. Therefore no∣thing can withstand him.

CAP. 6.

Vers. 1.

Wo to them that are at ease in Zion, and trust in the moun∣taine of Samaria, which were famous at the beginning of the na∣tions, and the house of Israel came to them.

* 1.223THis sermō following, like as al those before, is properly directed vnto the kingdome of Israel, albeit that in the beginning of th•••• Chapter mention be made of Zion, and in the 8. verse, of Iacob▪ Which thing hath brought all the interpreters for the most part to this point, that they would haue in this place both the kingdome of Iudah, and also the kingdome of Israel to be reprehended or re∣proued, and to be ioyned together. But by the whole chapter it ap∣peareth otherwise, namely, that these things doe especially apper∣taine vnto the kingdome of Israel onely, vnto the which Amos was sent peculiarly: for notwithstanding that there be mention made of (Sion and of Iacob) this is not simplie for it selfe,* 1.224 but in another respect, and for another purpose, and for the confirmation of that reprehension which is here made concerning the Israelites. For this cause is it I say, why mention is here made of Sion and Iacob, as it shall anon appeare by the exposition it felfe. Moreouer, as 〈◊〉〈◊〉 the chapter before going, he reproued both the Nobles and also the Iudges or Magistrates of this kingdome of Israel, & did thre••∣ten vnto them most heauie iudgements of God: so in this hee first generally rebuketh the people themselues, then afterwards those, who among the people were of the wealthier sort, the more migh¦tie and richer, and therefore the more insolent or proud against o¦thers. God therefore among them was most grieuouslie offende•• by all sortes and degrees of men.

* 1.225Now this verse hath three partes. First, a curse, and the same doth the Prophet threaten from God himselfe. For this is the proper sig∣nification of the word (Hoi) among the Hebrewes:* 1.226 and of (V••) among the Latines: and (ouai) among the Greekes, and in Eng∣lish (Wo) that it betokeneth threatnings not from men, but fro•• God, that is vttered from heauen. And thus it is taken, 1. Sam. cap. 4 vers 7.8 in these wordes: Then the Philistines were afraide, a•••• said, God is come into the hoste: therefore said they, Woe vnto vs: f••

it hath not been so heretofore. Wo vnto vs: who shall deliuer vs out of the hand of these mightie gods? These are the gods that smote the E∣gyptians with al the plagues in the wildernes. And Isa. cap. 1. ver. 4. Wo finfull nation &c. And Mat. 23. ver. 13. Woe be vnto you Scribes and Pharises, hypocrites, &c. And in many other the verses there follow∣ing. And Apocal. 8. vers. 13. Wo, wo to the inhabitants of the earth, &c.* 1.227 The second part of this verse sheweth vnto whom he denoun∣ceth or to those that were subiect vnto the kingdome of Israel. And these he describeth or setteth out by their sinne or qualitie in these words, Which trust in the mountaine of Samaria. For this was the chiefe cause of their securitie, or carelesnes, why they despi∣sed the iudgements of GOD, because they iudged Samaria, the chiefe citie of that kingdome, to be inuicible or vnwonable. For it was most hardly besieged by the King of Syria, 2. King. cap. 6. ver. 24. &c. Yet was it not wonne, nor taken cap. 7. ver. 6.7. And they supposed the power of the kingdome, and their king also (by whome they iudged that they should be well inough defended a∣gainst all enemies) to be vnconquerable. Whereupon there was in them not only a certaine confidence or trust in the mountaine and citie of Samaria: but also such a trust, that they did wholly rest and stay therein, as in a defence that could not be wonne. And therefore they slept soundly, and without all feare against enemies and the threatnings of God. For such a kinde of securitie or carelesnes doth the Hebrew word (Schaan) betoken. And that the citie Samaria was the head citie of that kingdome, and seated or built vpon a Mountaine, appeareth 1. King. cap. 16. vers. 24. in these wordes: And he (to wit Omri King of Israel) bought the mountaine Samaria of one Shemer for two talents of siluer, and built in the mountaine, and called the name of the citie which he built, after the name of Shemer, Lord of the mountaine, Samaria. The third part of this verse,* 1.228 teach∣eth with what examples and reasons the Prophet confirmeth this his threatning against these secure or careles Israelites. And hee confirmeth it by two, the first whereof is taken from their neigh∣bours at home, to wit in this verse, from the kingdome of Iudah, and men that were subiect thereunto, who were both the people of God, and had also themselues an head citie and a mountaine, wherein they trusted.* 1.229 The second reason and example is taken from strangers and those of other countries in the verses following. Therefore mention is made, but by occasion, of Sion, and of those

that trust in it, that is, of the Iewes or of Iacob, to wit, that the Pro∣phet might take from the Israelites that securitie or carelesnes, 〈◊〉〈◊〉 might confirme his threatnings against them by an home exa••∣ple, and such one as was neere vnto them.

Moreouer, this reason was of very great weight. For it is 〈◊〉〈◊〉 not only from the like, or from the equall, but also from the gre•••• to the lesser.* 1.230 From the like or equall thus, as is here set downe. 〈◊〉〈◊〉 Israelites trust in the mountaine Samaria: so doe the Iewes in•••• mountaine Sion. The mountaine Samaria is the head of the peo•••••• of Israel, and a place well fortified and fenced: so mount Sio•• the head of the kingdome of Iudah, a place likewise well forti•••• & fenced. The Israelites haue the strength of their kingdome the placed, there doe they hold their iudgements, and in the ad••••∣stration and ordering of publike matters thither haue they 〈◊〉〈◊〉 recourse and resort, as it were vnto the Chamber of State, ora••••∣ctuarie and place of refuge, and the Oracle temple of the 〈◊〉〈◊〉 land: after the same manner resort the Iewes vnto Sion. B•••••• as the Iewes were not in safetie from the threatnings of God•• cause of that their Sion: no more shall the Israelites be for that 〈◊〉〈◊〉 Samaria. And concerning the Iewes, there was then a freshe••••••∣ple of their miseries, and of the wrath of God against them▪ 〈◊〉〈◊〉 Ioas the father of this Ieroboam, vnder whom Amos spake 〈◊〉〈◊〉 things, had taken Amasias the King of Iudah, made the citied ••••∣rusalem subiect vnder his power, and had lately in part br•••• downe the wall thereof, as appeareth 2. King. cap. 14. vers. 1•• 〈◊〉〈◊〉 where it is thus written: But Iudah was put to the worse before 〈◊〉〈◊〉 and they fled euery man to their tents. But Iehoash king of Israel 〈◊〉〈◊〉 Amasiah king of Iudah, the sonne of Iehoash the sonne of Ahazi•••• Beth-shemesh, and came to Ierusalem, and brake downe the wall 〈◊〉〈◊〉 ••••∣rusalem, from the gate of Ephraim to the corner gate, foure h••••dr•••• cubites. So then the mount Sion did not defend them from 〈◊〉〈◊〉 wrath of GOD. And this is the reason the which in this place 〈◊〉〈◊〉 Prophet taketh from the like. The which reason notwithstand•• may be from the greater to the lesser,* 1.231 as thus: If mount Sion, w•••••• hath so many peculiar and singular promises of God, the Tem•••• of God it selfe, the Sacrifices; deliuered not the kingdome of I•••••• from the iust iudgement of God: much lesse shall the mount•••••• Samaria defend the Israelites frō the threatnings of the same 〈◊〉〈◊〉 when as it hath no manner of such promises. But concerning 〈◊〉〈◊〉 mount Sion notable is that which is by Dauid spoken of it Psal••••

ver. 15.16. The mountaine of God (he meaneth mount Sion) is like the mountaine of Bashan: it is an high mountaine, as mount Bashan. Why leape ye, ye mountaines? As for this mountaine, God delighteth to dwell in it: yea, the Lord will dwell in it for euer.

Vers. 2.

Goe you vnto Calneh, and see: and from thence go you to Ha∣mah the great: then goe downe to Gath of the Philistims: be they better then these kingdomes? or the border of their land greater then your border?

* 1.232 THe second example, whereby the Prophet confirmeth the threatnings of God against the Israelites. And it is taken from forreine and strange people, to wit, from the vncircūcised, yet their neighbours notwithstanding, and such as were knowne vnto the people of Israel: it is also taken from the like, after this manner: If God, because of their vnthankfulnesse, haue punished the nations and people borderers & neere vnto you, vnto whom he had giuen both power, and also a large dominion and kingdome, shall he not also punish you being no lesse vnthankfull then they were, and vn∣mindfull of the benefites of God, and of power and dominion, be∣stowed vpon you in fresh memorie, and of your kingdome also in∣larged? These things, which are rehearsed concerning the enlarged borders of the kingdome of Israel, and of the making greater of the same, were benefites of God then most fresh among them. For this selfe same Ieroboam the sonne of Ioas (vnder whom Amos liued and prophesied) had enlarged those borders of the kingdome of Is∣rael, and through the singular benefite of God, and compassion & mercie towards the people of Israel, had also obtained and gotten great power in comparison of those Kings, which had gone before him. For it is recorded of him 2. King. 14. ver. 25. That he restored the coast of Israel▪ from the entring of Hamath, vnto the sea of the wil∣dernesse, according to the word of the Lord God of Israel, which he spake by his seruant Ionah the sonne of Amittai the Prophet, which was of Gath Hephar. And in this place there are three kingdomes reckoned vp for example sake, namely, the kingdome on the East, the head whereof was Calnch,* 1.233 and it was a parcell of the kingdom of Nimrod sometimes, as it is Gen. 10. ver. 10. for there it is written, That the beginning of his kingdome was Babel, and Erech, and Accad, and Calneh, in the land of Shinar. The secondis the kingdome of Syria, whose chiefe citie in times past was Chamat, a great citie,* 1.234 of

the which the Scripture maketh mention in many places. The third kingdome is of the Philistims,* 1.235 whose head citie was Geth, or Gath. And all these kingdomes did God sharply punish vnder Se••∣nacherib afterwards, but yet euen then he had begun to weak•••• them vnder this Ieroboam. Vnto these therefore doth God bid the Israelites turne their eyes, and learne to be wise by the exampl•• and punishments of others.

Vers. 3.

Ye that put farre away the euill day, and approach to the s•••• of iniquitie?

* 1.236THe rendring of a reason, whereby the Prophet doth con•••••••• the Israelites, or proue them guiltie of many faults very g••••∣uous, belonging some vnto the first table, and some vnto the ••••∣cond table of the law. And touching the first table, he proueth 〈◊〉〈◊〉 guiltie of the manifest contempt or despising of God, & his th••••••∣nings: of outragious wantonnes and crueltie concerning the se∣cond table. But this verse declareth that their manifest contemp•••• the threatnings of God, and the most shamefull effect of the sa••••▪ The contempt is conteined in these words:* 1.237 They put farre 〈◊〉〈◊〉 from them the euill day, that is, through their reasons and e••••••∣tions they perswade themselues, that the afflictions or trou•••••• which are threatned, doe not appertaine vnto them, or at least 〈◊〉〈◊〉 shall not so soone come vpon them. The effect of this contem•••• comprehended in these words, (and approach to the seate of in••••••¦tie) that is, by this meanes, and mocking and contemning of 〈◊〉〈◊〉 iudgements of God, ye establish the seate of iniquitie, to wit, 〈◊〉〈◊〉 doe confirme and strengthen them in their sinnes, and giue a•••••• course vnto wickednesse. And thus much of the vices of the who•••• people in generall, against whom the iudgements of God are he•••• set downe.

Vers. 4.

They lye vpon beds of yuorie, and stretch themselues 〈◊〉〈◊〉 their beds, and eate the lambes of the flocke, and the calues o•••• 〈◊〉〈◊〉 the stall.

* 1.238NOw the Prophet doth particularly set vpon the richer & w••••∣thier ones among this selfe same people, whom he had ge••••¦rally noted in the former verse. And these also he condemneth 〈◊〉〈◊〉 of outragious wantonnes & riot: and afterwards of crueltie ve••.

And by the description it appeareth cleerer then the noone day, that this riot was a shamefull abuse of the singular benefites and gifts of God. And therefore is it worthily so sharply reprehended or reproued. For albeit that we may vse the gifts of God, yea & that (according vnto the plentifulnes of them bestowed vpon vs by GOD) somewhat more largely sometimes, with thanksgiuing, 1. Tim. 4. Psal. 23. yet ought we neuer to abuse those benefites. For when as that is done of vs, all their whole fruite and vse is turned into pompe, vaine boasting, arrogancie, pride, and nicenes or deli∣catnes of minde. Therefore then are our riches a token, and a foste∣ring of our vices, and not an helping of the poore, or a bestowing of them vpon certaine holy workes, for which vse God bestoweth ri∣ches and goods, that is, his benefites vpon vs. For the bestowing of these gifts after the manner of the world vpon the satisfying of the lusts of the flesh, is not any token of the children of God: For (as Iohn sayth 1. Epist. cap. 2. ver. 16.) all that is in the world (as the lust of the flesh, the lust of the eyes, and the pride of life) is not of the father, but is of the world, whereunto the godly are not at any hand to fa∣shion themselues.

Concerning this verse, it doth especially find fault with the riot and excesse of these wealthie ones in things otherwise necessarie, as is sleepe and meate.* 1.239 They did sleepe not onely in beds well furni∣shed and made; but also in beds of yuorie, the which kind of mat∣ter was in those places most rare and scarsie,* 1.240 and a token of a great waste of expences. For the throne of Salomon 2. Chro. 9. and the house of yuorie made by Achab 1. King. 22. are recorded as a rare and especiall matter. For there were fewe Elephants in those pla∣ces, and in the places neere there abouts: but yuorie was brought vnto them as farre as from Ethiopia, or from India, as may appeare by that of Ezechiel cap. 27. ver. 15. The men of Dedan were thy mer∣chants: and the merchandise of many yles were in thine hands: they brought thee for a present hornes, teeth, and pecockes. This then that the Prophet here speaketh of was an vnreasonable and vnmeasu∣rable waste of money. And the steddles of their beds were not only too sumptuous, but also the bedding of the sayd beds: for they had most plentifull, most wastfull, and most costly couerlets, and such like bed furniture. And thus much concerning their beds & sleepe. As for their meates,* 1.241 these rich and wealthie ones did eate no flesh but such as was of speciall request and note, and therefore most

deintie and fit to foster the filthie lust of the flesh. For otherwise 〈◊〉〈◊〉 is not forbidden to eate good meates.

Vers. 5.

They sing to the sound of the viole: they inuent to themsel•••••• instruments of musike like Dauid.

* 1.242THe second kind of riot and excesse in things altogether not ••••∣cessarie, but wholly for pleasure: in the which also they abus•••• the most holie example of Dauid, who did consecrate and dedic•••••• his musike vnto God. So then the instruments of musike alrea•••• inuented; and others, the which they deuised anew, they did vtt••••∣lie abuse, vnto their filthie and wanton musike and pleasure. For ••¦therwise it is lawfull for an honest man to recreate himselfe 〈◊〉〈◊〉 godly musike,* 1.243 and it is an art in it selfe commendable, and very 〈◊〉〈◊〉 beseeming a free man. But it is the abuse thereof that is to be ••••••∣demned.

Vers. 6.

They drinke wine in bowles, and anoynt themselues with 〈◊〉〈◊〉 chiefe oyntments: but no man is sorie for the affliction of Ioseph.

* 1.244THis verse hath two parts. The first conteineth the third kind•••• the excessiue cost and riot, the which the Israelites were a•••• goblets to drinke wine in, and in oyntments, that is, in things a••••••¦gether superfluous (as wasting their goods & the benefites of G•••• like mad men.) To be anoynted and to drinke in goblets, that is, 〈◊〉〈◊〉 large cups, is not in it selfe forbidden: but to vse them vnto riot 〈◊〉〈◊〉 drunkennesse, and alwayes to seeke for, and to occupie most co•••••• oyntments & of greatest price: and not to be content with me•••• and common vessels, and meates, and the same wholsome (be•••••••••• they are good cheape:) is monstrous madnes of minde, and pr•••••• gall wastfulnes and spending of money, and finally a most ass••••red signe and token of a minde throughly drowned in vices and ple••∣sures, such as was in Caligula, Nero, Lucullus, and Heliogabalus.

* 1.245The second part of this verse is an exaggeration or making g••••••∣ter of the former crimes by the circumstance of the time and of the persons. Of the time, in this, that they vsed those superfluous and ••¦uer delicate pleasures euen then, when as there was yet now amo•••• them great miserie and affliction of their brethren, and the sa•••• being as it were present before their eyes to be beholden. By the

circumstance of the person their sinne is increased by this word (Io∣seph) for those were both their brethren,* 1.246 and also citizens of the same kingdome: with whose great miseries and breaches not∣withstanding the Ephramites themselues (in whose tribe Sama∣ria was, and where these excessiue riots were especially vsed) with the rest of the people of the kingdome of Israel were neuer awhit grieued, moued nor touched. Wherein no doubt a third most grie∣uous sinne of the Israelites is noted, to wit, their vnmercifulnes and crueltie towards their brethren and citizens. And touching this breach and miserie of Ioseph, it happened and fel out vnto the tribe of Manasses, which was beyond Iorden, vnder King Ioas, as appea∣reth 2. King. cap. 13. ver. 7. where it is written of Hazael king of Sy∣ria, that besides many iniuries which he had done vnto Ioas King of Israel, He had now left him of the people but fiftie horsemen and ten chariots, and ten thousand footmen, because he had destroyed them, and made them like dust beaten to pouder. From this great plague and o∣uerthrow these of the tribe of Manasses, the brethren of the Ephrae∣mites, and part of the kingdome of Israel, had not yet now recoue∣red themselues.

Vers. 7.

Therefore now shall they goe captiue with the first that goe captiue, and the sorowe of them that stretched themselues is at hand.

* 1.247A Threatning the which agreeth with the former most foule and shamefull vices, and denounceth a reuenging punishment for all these sinnes: to wit, for the contempt or despising of Gods cap∣tiuitie, and the same most swift and speedie: for their excessiue riot and pleasure, mourning shall forthwith come vpon these so wast∣full persons, careleslie and wealthily playing the wantons. They shall therefore be carried away, and that with the first of those na∣tions, the which the Assyrians shall leade into captiuitie. And these things shall fall out vnto thē, which imagined the day of the Lord, and these punishments to be farre from them. And this first capti∣uitie of the Israelites was made by the Assyrians, and fell out vnder King Oseas after the Syrians were carried away by the same Assy∣rians. Further, the immoderate pleasure of the same Israelites shall then be mourning, and want of all things.

Vers. 8.

The Lord God hath sworne by himselfe, sayth the Lord G•••• of hosts, I abhorre the pride of Iacob, and hate his palaces: there∣fore will I deliuer vp the citie with all that is therein.

* 1.248A Confirmation of the former threatning both by an oth of God & also by the cause. The oth is interlaced of God by himself, 〈◊〉〈◊〉 by his life, after the manner of men, because God cannot sweare b•• a greater then himselfe.* 1.249 And therefore the writer to the Hebrewe•• sayth, That when God made the promise to Abraham, because he b•••• no greater to sweare by, he sware by himselfe, cap. 6. ver. 1••. And th•••• oth is added vnto the former threatning, that these stubborne per∣sons and hypocrites may be the more pierced and moued as it we•••• with the feare of assured punishment.

* 1.250Further, those punishments are confirmed also by a cause, to 〈◊〉〈◊〉, for that God doth now hate these loftie, proud, vnthankfull and ••n∣mindfull persons of the benefites from him receiued. For like as the fauour of God, and his good will towards vs is the cause of all hi•• benefites vnto vs: so his iust hatred against vs doth bring vpon 〈◊〉〈◊〉 all euils and miseries. Furthermore, when as God saith (the pride 〈◊〉〈◊〉 Iacob) he sheweth that he hath not cast them off, and hated then without a cause, or for nought, but for their horrible vnthankfulnes and pride, wherby they despised God the author and giuer of the•• life. For God doth especially hate the pride and haughtines of m••••. For as it is 1. Pet. 5. ver. 5. God resisteth the proud, and giueth grace 〈◊〉〈◊〉 the humble. And 1. Iohn. 2. ver. 16. wee are taught, That all that is 〈◊〉〈◊〉 the world (as the lust of the flesh, the lust of the eyes, and the pride 〈◊〉〈◊〉 life) is not of the father, but is of the world. Whereof it commeth a••••o to passe, that the Prophet in the words which follow, doth ampli∣fie the ••unishments threatned before vnto these proud ones: fo•• they themselues shall not onely be carried away captiue: but also Samaria the citie it selfe, the head of the kingdome, and their hope, and confidence: yea and moreouer all the wealth thereof shall be giuen to their enemies, as a reward of their labours. Wherefore these altogether, both naked and spoyled, shall bee led away into captiuitie and miserie. So is the Lord wont in the end to be reuen∣ged on our wantonnes and pride, and by contrarie punishments to teach vs, what moderation and measure wee should haue vsed be∣fore, whilest we did enioy his benefites.

Vers. 9.

And if there remaine tenne men in one house, they shall dye.

* 1.251AN amplification of the same punishment, in that they shal not only be slaine and taken of their enemies, but they shall also pe∣rish with sicknes, as being afflicted or plagued with the pestilence, and by other meanes, in that their Citie, in the midst of their coun∣trey and delights. They therefore shall die in such multitudes and on heapes, that by the same plague many shall be dead in their seuerall houses. For albeit in those houses be neuer so many, yet but a few of them shall be left aliue, as for example, if there be tenne in a house they shal dye. And these things seem to haue happened, whē as by the space of whole three yeares Salmanasar King of the Assy∣rians besieged the Citie Samaria, for that so long it was besieged, appeareth 2. King cap. 17. ver. 5. Then the King of Asshur came vp throughout al the land, and went against Samaria, and besieged it three yeares: for in this time many Israelites dyed no doubt in euery house.

Vers. 10.

And his vncle shal take him vp, and burne him to carrie out the bones out of the house, and shal say vnto him that is by the sides of the house, is there yet any with thee? And hee shall say: None. Then shall he say, Holde thy tongue: for we may not remem∣ber the name of the Lord.

* 1.252THere are two partes of this verse. The first containeth the am∣plification of this mortalitie and death, the which the Prophet threatned that it should come to passe. The second, and euident cause of the same:* 1.253 to the ende that these men being feared at the length and warned by these so many wayes, should repent from this their obstinate or stubborne wickednes, if by any meanes it might be. In the which is described and set forth the singular pa∣tience and loue of God towards men.* 1.254 And this amplification is twofolde, first, from the person of those that had care of the fune∣ral, or of the buriers of the dead. Secondly, from the number and multitude of the dead. From the person of the buriers and proui∣ders of the funeral: for there shal be so great scarsitie of them by reason of the mighty number of those that lie on dying,* 1.255 and of those which are dead already: the danger of the sicknes being so hot and raging euery where shall be so great, that there shall scarse

any be found, the which either be able or willling to put them into the ground and burie them. That which happened also in that same pestilence, the which Thucidides in his second booke of the Peloponesian warre, and Virgil about the end of the third book of his Georgicks, do describe. Therefore those which then shall bu∣rie others, and prouide for their funerals shall be of their chiefest friends, and neere of kinne vnto them, as their vncle by the father, or their vncle by the mother.* 1.256 From the number of those which dye this mortalitie is also amplified: This fame plague and mor∣talitie shall be so great, that many times in a whole streete there shall not be one left aliue in the Citie of Samaria. Therefore when as these buriers, which shall bury their friendes, shall aske theyr n••ighbour whether there bee another left aliue with him, he shall answere thus: There is none with me. There si none but I only left aliue in all this whole streete. The which wordes the Propheter-presseth by the way of mouing them to pitie and compassion, that hee may the rather moue the Israelites being obstinate and stub∣borne in their sinnes, that yet then at least wise they might take some pittie on themselues, whose case was like to be so miserable and lamentable.

* 1.257And as for the cause of this so great and farre raging euill, the same is also here expressed, namely, for that in the same people and in the same Citie no man called vpon and worshipped the true God. For thus much doth these words and speech import (we may not remember the name of the Lord) Hereby the buryers and those that were occupied about the funerall doe giue earnest admoniti∣on or warning to him that is left aliue, that no man is to murm•••••• because of this so great a punishment and misery of this Citie Sa∣maria: but as hath been sayd before cap. 5. ver. 13. that they all do rest contented with the most iust iudgements of God, and doe rather condemne themselues, then accuse God of seuerity or cru∣elty. And this admonition or warning in them might arise at that time, and in that so great feeling of the punishment, either from the feare of God his iudgement, the which these buriers and these warners might conceiue by so many and so great plagues of God: or else from the earnest fayth of a few, the which at that time did yet remaine godly in that people, and did performe this same their last duety of godlines, which is to bury the dead. Whereupon they did by this plague and punishment admonish and warn those that were yet liuing, that they should repent, and patiently beare

God his iudgements. For vnder King Oseas the feare of God was a little restored among the Israelites. For it is sayd of him 2. King. cap. 17. ver. 2. That albeit he did euil in the sight of the Lord, yet not so (and in such sorte) as the kings of Israel which were before him.

Vers. 11.

For beholde, the Lord commaundeth, and he will strike the great house with breaches, and the little house with cleftes.

* 1.258THe conclusion, That these things shal come to passe in such sort as they were foretolde. The reason: Because God commaun∣deth it, that is, will rayse vp agaynst these hard and vnrepentant men, most cruell enemies, to wit, the Assyrians, as it afterward came to passe. There is a like place Isai 7. ver. 18.19. And in that day shall the Lord hisse for the flie that is at the vttermost parte of the floods of Egypt, & for the Bee which is in the land of Ashur, (wherby he meaneth the hoste of the Egyptians and Assyrians, the which at hi•• commaund shall come in swarmes like Flies and Bees) And they shall come and light all in the desolate valleyes, and in the holes of the rock••••▪ and vpon all thorny places, and vpon all bushie places.

There is also in this verse the figure (Occupatio,* 1.259 or answering of an obiecti••n that might be made) for they might alleadg against this threatning of the Prophet: but how hard soeuer the world go∣eth, we shall in some place or other shift for our selues either in the great houses, or else in the little ones This vaine hope the Prophet here cutteth off, to the end that they should not imagine that they could any where be it•• safety. For both their smal and also their great houses shall bee ouert••rowen, and therefore nothing can defend and saue them: their whole Citie shall be wasted and spoyled and pulled downe. For as for their great and gorgeous houses, they shall perish and be destroyed with all kinde ruine, as with an heap and hoord of euils, rushing in vpon them. And their little houses shal be filled with clefts, and throwen downe to the ground.

Vers. 12.

Shall horses runne vpon the rocke? or will one plowe there with Oxen? For ye haue turned iudgement into gall, and the fruit of righteousnes into wormewood.

* 1.260A Nargument or reason whereby God proueth that hee is iustly auenged on them, and doth punish them. For this must hee needs doe, except he will be counted vniust. Therefore God pro∣ueth

by two similitudes, that there cannot, or could not bee any more agreement betweene their most lewd and wicked manen 〈◊〉〈◊〉 his iustice, then there is agreement between a most rugged rock•• horses rūning or Oxen plowing therupō. For a stony rock is no•• 〈◊〉〈◊〉 to be plowed, nor for a course to be made vpon it with horses. T•••• countrey of Ithaca (sayth one) is not fit for a race with horses, b••¦cause it is stony and rockie: neither do men vse to sow in a ban•• soyle, such as is a rocke. And therefore in Mat. cap. 13. ver. 5. Chri•••• in the parable of the seede sayth, That it that fell on stonie gro•••• where it had not much earth, sprung vp anon, because it had not d•••••• of earth, and when the sunne rose vp,* 1.261 it was parched, and for lacke 〈◊〉〈◊〉 rooting, withered away. Therefore as these things agree not toge∣ther, To plow in a barren soyle, To runne with horses in a ro•••••• place: so is it neither conuenient nor meete that God (who is 〈◊〉〈◊〉 should cherish most wicked persons, such as are the Israel•••••••• There is a like place Isai 28. ver. 24, 25. where things appertaini••g vnto husbandry are compared with the iudgement and natu•••••• God. Doth the plow man (saith the Prophet) plowe all the da•••••• sowe? Doth he open and breake the clots of his ground? When he h•••••• made it plaine, will he not then sowe the fitches, and sowe cummin, and cast in wheat by measure, & the appointed barley and rie in their place▪

* 1.262Now concerning the foundation and ground of this argume•• and reason, (to wit, that it is not meete that God should spare the wicked) it appeareth by many places of scripture to bee most true Psal. 94. ver. 20. Hath the throne of iniquitie (saith Dauid to Go••) any fellowship with thee, which forgeth wrong for a law? And Paul•• Cor. cap. 6. ver. 16. Hath the Temple of GOD any agreement with I∣dols? whereby consequently he sheweth that there is no agreem•••••• between God and between any thing that is euil. And Isai 32. v. 1•• the Prophet teacheth, That the worke of iustice is peace, euen the 〈◊〉〈◊〉 of iustice and quietnes, and assurance for euer. Whereby he meaneth that as the fruits of God his spirit in the faythfull are iustice, p••••••••, and ioy, so God both liketh and loueth, and rewardeth the same: and on the other side that his iustice requireth, that he should pu∣nis•• the contrary.

* 1.263The assumption, or minor proposition of this argument fol∣lo••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 tha••

whether the magistrates, or p••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 co∣uetous••es and cueltie, abusing vnto that your iniquitie and wic∣kednes all the dueties and partes of man his life and societie. So th••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 de••l••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 got∣ten vs hornes by our owne strength?

* 1.264ANother 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 exam∣ple) the estate and glory of the kingdome, the which vnder Iero∣boam 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.* 1.265 So then the godly speake other∣wise 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 Da∣uid 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 y•••• from the entring in of Hamath vnto the riuer of the wilderne••▪

* 1.266THe conclusion of the former Syllogisme with a more plai•••• laying open of the matter, to wit: when as there is no agree∣ment betweene God and euill men, but God the reuenger of in••∣quitie punisheth them: and you for your partes are wicked, there∣fore God also will punish you. But hee doth furthermore in 〈◊〉〈◊〉 verse lay forth this reason and the kinde of the plague or punish∣ment, wherein consisteth the explanation or making more plai•••• of the matter, of the which I spake in the beginning of this verse The punishment then is,* 1.267 most grieuous and hard exile or bani••••∣ment and captiuitie, whereinto they shall be carried not by any ra∣tion neer vnto them, and such as they knowe, but by a nation fa••e off: and not only part of them, or some one prouince of the king∣dome of Israel onely, but the whole countrie shall be afflicted 〈◊〉〈◊〉 punished, euen so far and wide as that kingdome lieth and stretch∣eth. God then shall raise vp nations against the Israelites, and th•••• 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 As••••••▪ 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 agai•••••• them Isay prophsieth also cap. 7. ver. 18.19. which places are 〈◊〉〈◊〉 downe but a little before in this chapter, namely ver. 11. These As∣syrians then shall cruelly range into all the quarters and borders 〈◊〉〈◊〉 their kingdome, and shall driue the Israelites into narrow strai••••••▪ and presse them, spoile and vexe them, from the entrance of the ••∣tie Hamah or Emath,* 1.268 and the riuer Euphrates, or from the East vn∣to 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 th•••• 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 th•••• day also shall the great trumpe be blowne, and they shall come, which pe∣rished 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 Ierusale••▪

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 lat∣ter 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 stub∣borne persons, and chiefely vnto the Israelites; and especially that at the last they should be carried away with great miserie and scar∣sitie from their owne homes into vnknown countries: yet notwith∣standing both in this chapter, and in the other following, he shew∣eth and foretelleth vnto the same parties other afflictions or trou∣bles,* 1.269 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 pu∣nishments were not to continue and last alwaies, but at the length to cease and haue their end, yet they should not therefore think that the same greater iudgement of God against them should cease al∣so. Therefore least they should suppose that it should not either come at all, or else be turned into these more milder punishments, the which they suffered, the things that follow are now added. For both hypocrites, and also stubborne and profane or wicked per∣sons, doe easely sooth and flatter themselues in the shifting of, & in the interpreting or expounding of the threatnings of God, where∣with in the end they doe destroy and vndoe themselues.

* 1.270But touching this chapter it hath a description of sundrie pu∣nishments, the which fell out vnto the vnrepentant Israelites be∣fore that same last and vtter destruction specified cap. 6. vers. 14. before going: yet must we not thus thinke, that here such things are shewed by the Prophet, which had happened vnto the Israelites al∣readie (albeit that the Lord had chastised and warned them sundry waies before, as appeareth 2. King. 14. ver. 26.) but because that this Chapter is a prophesie, it containeth those things which were to come, and not such as were past alreadie.* 1.271 Further, this verse with the two following, containeth a description and foretelling of the first punishment. And this was a most grieuous famine, the which, all kinde of fruites being eaten vp and deuoured by the grashop∣pers,

the Israelites felt and indured, as there is mention of the like Ioel. cap. 1. but in this place there are to be noted three things. The one,* 1.272 what is shewed: the other, who sheweth it: the third, after what maner it is shewed. A great famine, as I said before, is shew∣ed, the which should fall out vnto them. And God is he that shew∣eth the same,* 1.273 the Lord of all things, and Iehouah, that is, the eueth∣sting and true God. He sheweth it by a vision, the which hee off••∣red and laid before the Prophet.* 1.274 For he sheweth vnto him grashop∣pers, especiallie those which are called* 1.275 Prasocurides (which ha••e their names of eating vp the greene things of the earth, as leekes and lettice, and such like) that, of all kinde of grashoppers are the greatest hurters of herbes that bee tender and young growing vp, the which they doe most speedilie deuoure. And these did God forme or make, because as yet they were not: neither were they bred at all aduentures and by chaunce, but by God his decree. As concerning the time, wherein God sent them into the countried the Israelites, it was after the common hay mowing, or cutting of the grasse of the meddowes, when as rowen grasse beginneth 〈◊〉〈◊〉 grow againe, and to spring vp. This is the first part of this vision.

Vers. 2.

And when they had made an end of eating the grasse of the land, then I said, O Lord God, spare I beseech thee: who shall r•••••• vp Iaacob? for he is small.

* 1.276THe second part of this vision, declaring what these grashopp•••• sent of God, did, namely they did vtterly deuoure and eate•••• all the greene grasse and herbes, wherewith euery kinde of liui•••• creature is wont to be nourished. Moreouer, I doe here vndersta•••• the other graine and fruites of the earth, as of trees and other plain, to haue been eaten vp by these same grashoppers, by the figure Synecdoche. This vision therefore did portend or signifie first, a great famine of the beastes: and secondly of men themselues. for hay mowing is wont to bee at such times, as about the which other fruites doe begin now to waxe ripe. So then a great wasting of them is here noted for to come by these grashoppers.

* 1.277And I sayd, O Lord, &c. The prayer of the Prophet taking pitti•• on so great miserie of the people, and therefore praying God, that he would either turne it away, or else mittigate or asswage it. The which he sheweth that he obtained at the hand of God. And the Prophet maketh this prayer, not that he would be against God, or

condemn his iudgemēts, but for that he is moued with a godly pit∣ty towards his afflicted brethren. Therefore in that Amos is a Pro∣phet,* 1.278 he denounceth and declareth those iudgements of God: but in that he is their brother and a man, he prayeth and sueth for the Israelites. And there are two causes of the Prophet his commen∣ding this people vnto God, and seeking to haue them eased, in this place set downe. The one,* 1.279 because this people is of the seede and family or house of Iacob, and therefore that same elect and chosen people of God him selfe, vnto whome GOD promised his mercy. For in the Psalm. 89. ver. 33.34. God speaketh of them after this maner: Yet my louing kindnes will I not take from him, neither will I falsifie my trueth. My couenant will I not breake, nor alter the thing that is gone out of my lippes, &c. as it there followeth more at large.* 1.280 The second cause why hee prayeth for this people is, for that this selfe same people is small, that is to say, already, and hardly vsed and afflicted by their enemies. For this doth not agree with the good will and louing kindnes of God to ward men, yea and that which more is, with his especiall couenant towards his people, to afflict or punish him being afflicted or punished already; and being fallen, to thrust him further into the extreamest miserie of destruction. Lastly, that he shuld shew forth the great & fearful power of his iu∣stice vpō those that are his,* 1.281 & men that are almost consumed alrea∣dy, and that he should quite and clean swallow them vp, being as it were at the last cast, and brought so low that they can scarse fetch their breath. And therefore Dauid in his Psalmes doth often pray that he wil not vse against his, but reserue for his enemies, his great wrath, strength and power to be powred and shewed forth vpon them: as Psalm. 89. vers. 6. Powre out thy wrath vpon the heathen that haue not knowne thee, and vpon the kingdomes that haue not cal∣led vpon thy name. But for the faithful he prayeth: Returne (ô Lord, how long?) and be pacified toward thy seruants. And Psal. 130. vers. 3, 4. If thou, ô Lord, straightly markest iniquities, ô Lord who shall stand? But mercie is with thee, that thou mayst be feared.

Vers. 3.

So the Lord repented for this. It shall not bee, sayth the Lord.

* 1.282THe effect of the former prayer, to wit, the appeasing of the wrath of God, and the turning away of the same from them, hanging now as it were ouer the heads and neckes of the Iewes▪

For the Prophet was heard of God: and therefore that same p••∣nishment of famine ceased. It repented God of his anger against them, that is to say, God changed his minde, and hee that was a••∣grie with them before, appeared afterwards to be fauourable, an•• reconciled or made friends with them.* 1.283 But GOD is said to repe•••• by a certaine kinde of humane affection attributed vnto him•••••• our better vnderstanding, in as much as thereby we do by the ••••∣fects know his minde towards vs to be changed: not that God, 〈◊〉〈◊〉 his will, which is alwayes one and the same, is chaunged: but 〈◊〉〈◊〉 that, looke what effects of his anger and mercy he had from eu••∣lasting decreed to be extant, and to be felt diuers, the same in th•••• times he bringeth forth and sheweth.* 1.284 Further, the true cause 〈◊〉〈◊〉 this appeasing of God, is not to be attributed vnto Amos, or 〈◊〉〈◊〉 his prayer, but vnto Christ, or the mediatour: the effects of wh•••• death afterward to ensue, were now felt of the people of God. Y•••• the praiers of the godly offered in this name vnto God, are accep••∣ble vnto him, and therfore heard of him. And therfore Iam. 〈◊〉〈◊〉 saith: That the prayer of a righteous mā auayleth much, if it be fer••••.

Vers. 4.

Thus also hath the Lord God shewed vnto me, and beh•••••• the Lord God called to iudgement by fire, and it deu••••red 〈◊〉〈◊〉 great deepe, and did eate vp a part.

* 1.285THe second vision, wherein the second punishment decreed ••∣gaynst the Israelites is shewed vnto the Prophet. And this 〈◊〉〈◊〉 shewed vnto him vnder the likenes of fire raging far abroad, 〈◊〉〈◊〉 deuouring a certaine great deepe, and land or possession: and ful∣ly in the forme of fire with great shaking, and crackling, and lab••••∣ring, getting the vpper hand of great masses and heapes of thi•••• that were in the way of it, or set agaynst it. Therefore this fire 〈◊〉〈◊〉 sayd to be called to iudge or contend, and to fight, because 〈◊〉〈◊〉 the matter layd agaynst it would not easily yeeld vnto it. This ••••∣fliction or punishment happened after the former already expo••••∣ded. And it was,* 1.286 when as Thelgat Phalnasar King of Assyria ca∣ried away two tribes: and the halfe tribe of Manasses the which were beyond Iordan, and a part of the Kingdome of Israel. Of th•••• history is mention 1. Chron. cap. 5. ver. 26. in these wordes. A•••• the God of Israel stirred vp the spirit of Pul King of Asshur, and the spirit of Tilgath Pilneeser King of Asshur, and he carried them away euen the Reubenites and the Gadites, and the halfe tribe of Manesse••

and brought them vnto Halah, and Habor, and Harah, and to the ri∣uer Gozan, vnto this day. See more hereof 2. King. cap. 15. ver. 29. and cap. 16. ver. 9. Of this also seemeth the Prophet Isai to meane cap. 9. ver. 1. where it is thus written: Yet the darkenes shall not bee according to the affliction, that it had when at the first hee touched lightly the land of Zebulun, and the land of Nepthali, nor afterwards when he was more grieuous by the way of the sea beyond Iordan in Ga∣lile of the Gentiles. For at that time that whole countrey and pos∣session, the which was as a deepe, as being seated in the valleyes and monnataines of Galaad, was consumed with fire, that is, affli∣cted, by reason of the most grieuous warres which were then, and the desolation, or wasting of the land, which was then brought in and made. Thus doth my friend Franciscus Iunius notably ex∣pound this place.

Vers. 5.

Then said I, O Lord God, cease I beseech thee: who shall rayse vp Iaacob? for he is small.

* 1.287THis verse hath been expounded before in this selfe same chap∣ter ver. 2. in these wordes: (And I sayd, O Lord God, &c.) For as often as affliction ariseth, so often must we pray, and not onely concefor all (during the whole terme of our life is God to be prayed vnto) as the Atheists, and Epicures or belly-gods doe affirme and hold.

Vers. 6.

So the Lord repented for this. This also shall not be, saith the Lord God.

* 1.288THis verse also is to be expounded after the same maner, that the third verse of this chapter before was. For where it is saide, (This shal not be) the meaning hereof is, this affliction shal not con∣tinue but shal be taken away, & this people shall be holpen & relie∣ued, that if it may be, they may repent, & being taught by their own punishment may returne vnto more thrift, and vnto true godlines.

Vers. 7.

Thus againe he shewed me, and behold, the Lord stoode vp∣on a wall made by line, with a line in his hand.

* 1.289THe third vision the which containeth not onely a punishment: but also the destruction of Israel, for as much as the Israelites re∣pented

not being warned neither by the first, nor yet by the second punishment, nor turned themselues vnto God earnestly: for ab•••• that at the last vnder Oseas their last King, that same outragio•••• ••••∣grosse Idolatry were a little in some sorte repressed, or restrayne•• yet was not therefore notwithstanding the true worship of God•• stored or set vp among them, as appeareth 2. King. 17. And h•••• first of all in this verse the vision it selfe is described: and the e••••∣sition thereof in the verse that followeth. The vision therefore 〈◊〉〈◊〉 presented these two things vnto the Prophet, to wit, God himse•••• who stoode vpon some wall: and also who held now in his ha•••• rule, leauel or line. For to the ende that the signification of 〈◊〉〈◊〉 vision might be the better vnderstood, and from whence it was ••••∣ken, God after this maner shewed himselfe like vnto a master ••••∣penter or chiefe builder, as he doth also Zach. cap. 2. ver. 1, 2. I•••• similitude therefore seemeth to be taken from Carpenters and ••••••∣sons weighing and considering some thing earnestly and diligent∣ly in a building. The which that they may do, whether anythi•••• be at the first or newly to be built, or being already built, be to 〈◊〉〈◊〉 corrected and amended: or finally whether it be to be leau•••••• they vse their line and squire, that they may do it by leauel, that 〈◊〉〈◊〉 by most iust measure and rule, and that they doe not determine 〈◊〉〈◊〉 set downe any thing rashly, or beyond the rules of their a•••• 〈◊〉〈◊〉 word, they frame it according vnto rule in all points.

Vers. 8.

And the Lord sayd vnto me, Amos, what seest thou A•••• sayd, A line. Then sayd the Lord, Behold, I will set A line i•• 〈◊〉〈◊〉 midst of my people Israel, and will passe by them no more.

* 1.290THe interpretation and exposition of the vision. And this 〈◊〉〈◊〉 hath two partes, The one contayneth an interrogation, or 〈◊〉〈◊〉 question of GOD vnto Amos. The other the exposition of t•••• vision or answere of Amos. And GOD asketh Amos in this ••••∣sion especially, and peculiarly, because it was of greater weight, 〈◊〉〈◊〉 of a more sorrowfull euent or falling out and issue, then the•••• ••••••∣mer and therefore was the more diligently to be marked, told a•••• heard of the people,* 1.291 because that it now threatned the very dest••••∣ction of Israel. Wherefore they ought to bee pearsed herewith. And the expositiō shewed vnto the prophet tendeth vnto this e•••• that they may vnderstand that euen nowe God himselfe doth e••∣mine and trye the doings of the Israelites according vnto theer 〈◊〉〈◊〉 or perfect rule of his iustice (that is, the which he hath prescribe 〈◊〉〈◊〉

set downe in his law) that hee may iudge and giue sentence on them accordingly thereunto, and not now any more according vn∣to the grace, nuldnes, and gentlenes of his mercie, as he hath done before: because that thereby they haue not been made the better, nay they haue waxen worse. And therefore that it shall come to passe that he will pardon, ouerpasse, and forgiue nothing any more vnto this people, but will call all things vnto a iust accounts, leuel••, rule and weight: like as Carpenters and builders are wont to trie and examine all things by line and by leuell.

Vers. 9.

And the hie places of Ishak shall be desolate, and the temples of Israel shall be destroyed: and I will rise against the ••cuse of Ie∣roboam with the sword.

* 1.292A Confirmation taken from the euent and falling out of things, or from the punishment the which shall come vpon them from God, iudging and examining their deedes and workes. This pu∣nishment is twofold. One, the which is in common and indiffe∣rently threatned vnto all the people, to wit,* 1.293 That it shall come to passe, that their hie places and Chappels, that is to say, those places in which they doe especially trust because of their religiousnesse, shall be layd waste, and ouerthrowne: and their other munitions and fortresses in like manner, and places in which they supposed that they should be in safetie and finde some ayde. And he calleth those places,* 1.294 in the which the Calues & Idols were worshipped by the Israelites, Temples, Sanctuaries, or holie places, not that they were so indeed, but by yeelding vnto them the names the which they of superstition gaue vnto them: like as the Idols also of the heathen are, according vnto the opinion which they themselues haue of them, in the holie Scripture called gods. He calleth them also the hie places of Isaac,* 1.295 because they were builded by the Israe∣lites in those places, in the which the Patriarch Isaac did somtimes offer sacrifice, but vnto the true God, and by the commaundement & appoyntment of God himselfe, when as there was not as yet any certaine Temple of God, in the which one and alone, God would haue sacrifices to bee offered vnto him: as then there was, to wit, the Temple at Ierusalem. Therefore there was not then the like reason of the Israelites for worshipping in those places, when as there both was a Temple appoynted by God for sacrifices: and when as they themselues in those hie places did sacrifice vnto I∣dols, and not vnto the true God. Wherefore the example of Isaac

did helpe them nothing at all, but rather all this was an apish, vai•••• and counterfeit imitation or following of the worship of the 〈◊〉〈◊〉 Patriarches,* 1.296 like as was the worship of the Samaritans, where•••• seemeth that they much boasted, by the speech that the woma•• Samaria had with Christ Ioh. 4. ver. 20. where she sayth: O•••• ••∣thers worshipped in this mountaine, and ye say that in Ierusalem is 〈◊〉〈◊〉 place wherein men ought to worship.

* 1.297The second punishment here threatned, belongeth peculi•••• vnto Ieroboam the sonne of Ioas, whose familie and house is s•••• shall be smitten with the sword. The which thing came afterw•••••••• to passe, as it is declared 2. King. cap. 15. ver. 10. where mentio•• made how Shallum rose vp against Zachariah the sonne of I••••∣boam, and slew him, in whom that line ceased. The words be th•••••• And Shallum the sonne of Iabesh conspired against him (to wi••, ••∣gainst Zachariah) and smote him in the sight of the people, and ki•••••••• him, and reigned in his stead.

Vers. 10.

Then Amaziah the Priest of Bethel sent to Ierobo•••• 〈◊〉〈◊〉 of Israel, saying, Amos hath conspired against thee in the 〈◊〉〈◊〉 of the house of Israel: the land is not able to beare all his w••••••

* 1.298THe consequent, that is what followed after this sermon o•• 〈◊〉〈◊〉 Prophet. For the Prophet goeth on to shewe what befell 〈◊〉〈◊〉 him among this people after that he had denounced against t•••• so many threatnings of God: namely, how he was accused bo•••••• sedition or conspiracie against the King, and also of vngod•••••••• among the Israelites: yea, and that by such a one, who would 〈◊〉〈◊〉 counted the ringleader of others vnto godlinesse, and to be 〈◊〉〈◊〉 holie. This by so many admonitions or warnings was not broug•••• to passe, that either the Priests themselues, as they were called: or the King: yea, or the people repented themselues of their fo•••••••• and wicked life, and turned vnto the true God. The which th••••g doth most manifestly proue, that both the obstinacie or stubbo••∣nes of the Israelites was notorious,* 1.299 and also their treacherie and trothlesnes to Godward desperate,* 1.300 or past hope of recouerie. Th••••∣fore the historie here now after this Sermon set downe is mo•••• profitable.* 1.301

This verse generally containeth an accusation of Amos: where∣in these three things are to be marked. First, who accuseth. Second∣ly, vnto whom the accusation is made.* 1.302 Thirdly, of what matters 〈◊〉〈◊〉

is made. Amasias, and the same a Priest in Beth-el, accuseth. The Prophet calleth him a Priest, by graunting vnto him that which he was taken of others for to be. For this fellowe in trueth was a wor∣shipper of Idols, a Priest and Sacrificer in Beth-el: and not a Priest of the true God. Now it appeareth that this was the chiefest and head Priest in that place, and not a common one of the meaner sort: but some great & especiall one of chiefe regard and account. And therefore his testimonie or witnesse against Amos was of the more weight and credit.* 1.303 But Amos maketh mention of this title of Amasias, that his fault may be seene to be the greater, who when as both by the reason of his name and also of his office, that is, of the Priesthood, the which he did beare, he ought before all the rest in that people to giue eare vnto the iudgements of God, he doth not∣withstanding first of all other cauill and find fault with them, and goeth about to ouerthrow them and to make them of none effect, by charging of the true Prophet of God, and accusing him of sedi∣tion, but yet falslie notwithstanding. After this sort did the Pharises accuse Christ Ioh. 11. ver. 48. If ••e•• let him alone (say they) thus,* 1.304 all men will beleeue in him, and the Romanes will come and take away both our place and the nation. And yet more plainly cap. 19. ver. 12. If thou deliuer him (cry the Iewes to Pilate, who sought to loose Iesus and set him free) thou art not Casars friend: for whosoeuer maketh himselfe ••••king, speaketh against Caesar. So doe the Priests at Ierusa∣lem a••••use the Prophet Ieremie of treason,* 1.305 Ierem. cap. 26. ver. 11. Then spake the Priests and the Prophets (he meaneth the false Pro∣phets) vnto the Princes, and to all the people, saying: This man (to w••••▪ Ieremie) is worthie to die: for he hath prophesied against this citie, 〈◊〉〈◊〉 ye haue heard with your eares. And cap. 38. ver. 4. hauing in the 26. chapter accused him before the Princes and rulers, & as it may seeme, missed of their purpose, they do here complaine of him vnto the King himselfe, saying, as the Prophet reporteth: We beseech you let this man be put to death: for thus he weakneth the hands of the men of warre that remaine in this citie, and the hands of all the people, in speaking such words vnto them: for this man seeketh not the wealth of this people but the hurt. So at this day the popish Prelates doe accuse vs of treason▪ when as wee preach the true word of God,* 1.306 because their kitchin waxeth cold through our doctrine. Amos is accused vnto the King himselfe, and that forthwith, and not vnto them that could iudge of the doctrine, whether it were of God: but vnto him, whose owne case it seemed for to be, to the end that by this meanes

Amos might bee the sooner condemned: namely, for that those words of Amos might bee thought to tend vnto the hurt of the king, therefore is Amos accused before the king. Finally, he is ac∣cused of conspiracie against the king,* 1.307 and of sedition alreadie stir∣red vp among the people, or at leastwise presently to be practised, the which can now scarce bee withstood, or by any meanes be pre∣uented. For thus was the people moued against the king through his words: so doe the hearts of all men faile alreadie for to defend their countrey, that all in generall haue lost all courage and hope to withstand their enemies, if they should come vpon them. The ••e∣rie selfe same policie euery where doe the popish Prelates & pre∣chers vse against the true doctrine of God now through the good∣nesse of God restored, the which they cannot abide that it should come vnto light, and be published abroad. For it doth scatter •••• driue away their darknes.

Vers. 11.

For thus Amos sayth, Ieroboam shall die by the sword, 〈◊〉〈◊〉 Israel shall be led away captiue our of their owne land.

* 1.308THe proofe of the accusation by the prophesie it selfe of An whose words albeit Amasias doe not retaine and keepe, 〈◊〉〈◊〉 setteth downe his meaning Although this which is sayd (I…… shall die by the sword) seemeth to be spoken of enuie against 〈◊〉〈◊〉 by wresting of his words and meaning, that therewithall 〈◊〉〈◊〉 might colour and cloake the rest, to wit, Amos conspireth 〈◊〉〈◊〉 thee, and thy death and murther. For this Amos sayth, that it is ••••¦dained by God, that thou shalt die by the sword. The which 〈◊〉〈◊〉 Amos did not speake and prophesie of Ieroboam, but of his 〈◊〉〈◊〉 and familie.

Vers. 12.

Also Amasiah sayd vnto Amos: O thou the seer, goe 〈◊〉〈◊〉 thou away into the land of Iudah, and there eate thy bre•••• 〈◊〉〈◊〉 prophesie there.

* 1.309THe admonition or counsell of the sayd Amasias vnto A•••••• wherein lieth hid the great subtiltie of this idolatrous Priest ••gainst the true Prophet of God. For these words of Amasias 〈◊〉〈◊〉 as it were a shewe of his good will towards Amos, and of his ……¦fulnes for him: but indeed and truth they thrust at the very 〈◊〉〈◊〉 of Amos, and by all the wayes that may be, pull him from 〈◊〉〈◊〉

fice. For they feare the Prophet, that he should not obey the com∣mandement and will of God. These arts and sleights of the wicked for the most part are described Psal. 55. ver. 21. where the Prophet sheweth how that in their most sugred words they hide most bit∣ter gall, and vnder faire speeches shrowd foule dealings, when he sayth: The words of his mouth were softer then butter, yet warre was in his heart: his words were more gentle then oyle, yet they were sword••. See also a patterne of these fetches Matth. 4. ver. 3. and 6. in the ten∣tations of the diuell against our Sauiour Christ.

* 1.310But concerning this admonition or counsell of Amasias, the same is twofold. The first, that (he goe away) that is, that the Pro∣phet Amos whilest he may, and honestly, and without let or with∣out daunger he may doe it, he make shift for himselfe, he depart of his owne accord, and get him into his owne countrey,* 1.311 and there (if it seeme so good vnto him) exercise and vse his office, that is to say, prophesie. Secondly, (that he flee) that is, that Amos betimes with∣draw himselfe from the imminent and present daunger,* 1.312 the which was very shortly for to come: because that he might run into great daunger of his life, because of such threatnings and prophesies de∣liuered touching the destruction both of the King, and also of the people. Wherein we see how this Amasias, a most vtter enemie vn∣to the true prophesie of God, doth notwithstanding couer that his hatred against Amos his prophet vnder an honest and cleanly pre∣tence, as if he had care and regard of the honour and safetie of the true Prophet of God, the which was there present. So doth this di∣uell turne himselfe into an angell of light, as did the false Apostles in Paul his time turne themselues into the Apostles of Christ, the which he sayth is no wonder 2. Cor. 11. ver▪ 14. For Satan himselfe is transformed into an angell of light.* 1.313 And this doe the most sworne enemies of the trueth of the Gospell at this day, the which would seeme ••ore reasonable then others of that crue, & to carrie a more fauourable mind towards such as are godly indeed, or also towards the faithfull Pastors of the Church of God. For vnder a colour of honest counsell, and such as tendeth to their safetie, so farre as in them lieth, they doe moue and exhort them to leaue their standing, and to giue ouer for a time, or els vtterly to forsake and lay aside their ministerie and worke of God. The which no doubt is a most great and most daungerous fetch and reach of the diuell, against the which the spirit of wisedome is to be begged with most earnest prayers at the hands of our good and mercifull God. For say they:

You may be safe and in honour, or credit and reputation at home among your owne, if you hold your selfe quiet, and giue ouer the office or religion. Doe not therefore so openly professe this ••elig••∣on, but leaue of this ministerie of the gospell which you exercise. At leastwise tarrie a leasure and put it off for a season, &c.

* 1.314Furthermore, that the subtiltie and cunning of this Amas••∣as was great (as a chiefe instrument of Sathan) like as also o∣ther varlets in such cases is wont to bee, it may appeare by these three points. First, in that hee calleth him by that honorable na•••• of a Seer,* 1.315 as if he made some great account of him, & did acknow∣ledge and confesse him to be the true Prophet of God. For this 〈◊〉〈◊〉 the first and in old time was wont to be the name of a Prophe••, 〈◊〉〈◊〉 we reade 1. Sam. 9. cap. ver. 9. Before time in Israel, when a m•••• 〈◊〉〈◊〉 to seeke an answer of God, thus he spake, Come and let vs go to the S••n for he that is called now a Prophet, was in the olde time called a S••••▪ So the craftier and closer enemies of the gospell are very liberal and franke in giuing of such titles vnto the true professors▪ T•••• second poynt is hereby to be seene,* 1.316 for that he draweth back 〈◊〉〈◊〉 vnto his owne countrie, whereas he may be safe and withou•• d••••∣ger, and liue commodiouslie and very well. For our owne co•••••••••• doth by a certaine naturall sense and feeling allure and deligh•• 〈◊〉〈◊〉 He then doth not send him into the deserts, and vnto far people 〈◊〉〈◊〉 the vttermost partes of the world, as to the Garamantes and ••••••∣ans, but among his owne people and countrey folkes. Whe•••••••• the speech and perswasion of Amasias might seeme the mo•••• 〈◊〉〈◊〉 sonable, and more full of goodwill and loue towards Amo••▪ 〈◊〉〈◊〉 third poynt is this,* 1.317 that Amasias desireth not, that Amos hence•••••••• should not prophesie any more at all: but that he should not 〈◊〉〈◊〉 here in this place, that is, in the kingdome of Israel, and 〈◊〉〈◊〉 in Bethel, but in Iudah, where there are many other▪ Prophets 〈◊〉〈◊〉 his place, and like vnto himselfe, and are heard: there let him P••••∣phesie as much as him list, and spare not. What may seem•• 〈◊〉〈◊〉 reasonable then these requests.

Vers. 13.

But prophesie no more at Beth-el: for it is the King ••••••∣pell, and it is the Kings court.

* 1.318THis is a rendring of a reason why Amos neither ough•• 〈◊〉〈◊〉 might prophesie in Beth-el especially, these things which 〈◊〉〈◊〉 spake and vttered. And this reason is twofold, namely from the ho∣lines,

and also from the dignitie of the citie or place.* 1.319 The Holines is described in these wordes (It is the Kings chappell) the which wordes doe sound thus much, as if Amasias should say: This place is vnto vs all a most holy temple, ordayned by the commandement of the King, ••e as vnto you is your Temple at Ierusalem most ho∣ly▪ It is therefore vnlawfull for thee to speake any thing against the worship and holines o•• this temple. For thou mayest not here bee suffered, as namely being one that is blasphemous against our gods, and iniurious vnto this place the which is so holy. After such like maner Ieroboam the first would haue maintained the false and counterfeit holines of his altar in the selfesame citie Beth-el a∣gainst the Prophet of God, but he was punished for his labor. For when he•• s••r••tched out his arme to haue had the Prophet stayed, his hand which hee put forth against him, dryed vp, and hee could not pull it in againe to him, 1. King. 13. ver 4.* 1.320 The dignitie of the citie is declared in these words: (It is the Kings house) that is to say, it is the chiefest of the cities of the kingdome of Israel▪ And therefore thou cause speake nothing against it, but thou must drawe and pull the whole kingdome vpon thine head. Therefore (O Amos) in vtte∣ring these things thou shalt stirre vp sedition, either against thine owne selfe, or else in this kingdome. And as in this place falsely by this Priest, so Psal. 122. the commendation of the citie Ierusalem is truly b•• the. Prophet drawne from the holines and dignitie of the place Reade the whole Psalme.

Vers. 14.

Then answered Amos, and said to Amaziah, I was no Pro∣phet, neither was I a Prophets sonne, but I was a heard man, and a gatherer of wilde figges.

* 1.321THe answer of Amos vnto the former and subtill admonition or counsell of Amasias the Baalamitish Priest. This answer is also twofold.* 1.322 First, in the which Amos directly and flatly denieth tha•• be either may, or ought with a good conscience follow and obey the counsell or commandement of Amasias, because God expres∣lie hath giuen him otherwise in charge, and that he ought rather to obey God then man. And so are wee taught to doe by the answer which Peter and Iohn do make vnto the rulers of the Temple, for∣bidding them any more to preach in the name of Iesus Act. 4. ver. 19. For there they answer vnto them thus: Whether it be right in

••he fight of God, to obey you rather then God, iudge ye. For wee can∣not but speake the things, which we haue seene and heard. Amos then declareth what God had commanded him to doe, that is, to preach those things the which he spake, yea and that vnto the people or Kingdome of Israel, and not vnto the Kingdome of Iudah, whi∣ther he was sent by Amasias. Therefore when God commandeth any thing to be done in any certaine place, or time, or manner, i•• must in euery point be so done, as he hath appointed, and wee may not vpon any occasion goe one haires bredth from that comman∣dement of God. There are examples in Saul, whilest he spareth the King Agag, and the fat cattell 1. Sam. 15. In the Prophet eating meate with the Prophet of Israel in the citie of Beth-el against the commandement of God, 1. King. 13. Because we must neither pu•• ought to,* 1.323 or take ought from the word of God.

Further, this verse setteth downe the calling of Amos, and the same extraordinarie, vnto this office and charge of prophesying a∣gainst the kingdome of Israel, that it may bee knowne, that this which he doth, he doth of dutie. So then here is a description of a calling altogether extraordinary, the which neither is, nor was any way made by the meanes of men: but immediatly from God, not by man, nor of men, but by God himselfe, as Paul saith of his calling Galat. cap. 1. ver. 1. and 15. Therefore saith Amos, I became not such a one, that is, a Prophet, either by any succession of families as the Leuites come to their office, nor by the ordinance or re••••••∣ing of any man which was my master and teacher. For there were among the Israelites certaine colledges or schooles of the Pro∣phets, as we reade 2. King cap. 4. ver. 38. where it may appeare that Elizaeus was as it were the master and head of them. After 〈◊〉〈◊〉 (saith the text) Elisha returned to Gilgal, and a famine was in the land, and the children of the Prophets dwelt with him, &c. For pro•• of this also maketh the first verse of the sixt chapter of this foresaid booke.* 1.324 Hereunto also appertaineth that of the Prophet Isai cap. 8 ver. 18. where he saith: Behold, I and the children, whome the Lor•• hath giuen me are as signes and as wonders by the Lord of hostes, 〈◊〉〈◊〉 dwelleth in mount Sion. But (saith Amos) I was not after this so•••• trained vp and instructed. For I was altogether a countrey man an•• a heardman liuing in the fieldes, and after the rude and countrey manner, being little conuersant and knowne among men.

Vers. 15.

And the Lorde tooke mee as I followed the flocke, and the Lord said vnto me, Goe, prophesie vnto my people Israel.

* 1.325ANother part of an extraordinarie vocation or calling, to wit, than this calling was made by God himselfe. For Amos doth not onely here shut out the ordinarie meane (which is to be called by men) but also setteth downe the extraordinary, which is to bee ordained immediatly from God. Hoe therefore confirmeth him∣selfe to bee a simple countrey man by profession and kinde of life, and which was taken from the keeping of the flock vnto the office of a Prophet, like as it is also said of Dauid the King Psal. 78. ver. 70.71. He chose Dauid also his seruant, and tooke him from the sheepe∣folds. Euen from behinde the Ewes with young brought he him to feede his people in Iacob, and his inheritance in Israel. Lastly, Amos addeth expreslie the commandement it selfe of God concerning his pro∣phesying, and the persons vnto whom he was sent by God.

Vers. 16.

Now therefore heare thou the word of the Lord. Thou saist, prophesie not against Israel, and speake nothing against the house of Ishak.

* 1.326ANother, or the second answer of Amos vnto Amasias, wherein he threatneth vnto him most grieuous punishment for that his rashnes in staying and letting (so far as in him was) the course and will of the word of God: that hereby all malapart and saucie per∣sons against God, or his Prophets may vnderstand, that whilest, so much as in them lieth, they doe stop and hinder the truth of God, it is so farre off, that hereby they shal bring any thing to passe or doe any good, that they shall win and bring vpon themselues most mi∣serable des••rection. And therfore doth Gamaliel Act. 5. ver. 38.39. sai••e wise counsell to his colleagues and fellowes to leaue of their ••••••erprise against the Apostles, saying: Refraine your selues from these men, and let them alone: for if this counsell, or this worke bee of men, it will come to nought: but if it bee of God, yee cannot destroy it, least ye he found euen fighters against God. And so cap. 12. you shall reade how Herod wearied himselfe in vaine by seeking for the gratifying or pleasing of the Iewes to make Peter a spectacle of his bloodie crueltie, God wonderfullie mocking & disappoynting his ••••••••ie all deuises. Examples of those which by thus striuing

haue wrought their owne bane, the holy Scripture afoordeth in great plentie, as 1. King. 18. ver. 4. Of the drying vp the arme of Ie∣roboam the first,* 1.327 stretching out the same to stay the Prophet, whom God had sent to preach against his altar. In Sedechias or Zidkiiah,* 1.328 who opposeth or setteth himselfe against Michaiah, whose punishment Michaiah sheweth him, shall be to runne from chamber to chamber in the end to saue his life from the enemies, the which shall seeke to spill the same, 1. King. 22. ver. 25. Likewise Ierem. 20. In Pashur,* 1.329 that smote the Prophet Ieremie, vnto whome he threatneth captiuitie. In Zedekiah, that seeking to saue his life by another course, then that which was taught him by the Prophet Ieremie, cap. 38. ver. 17.18. is taken by Nebuchadnezzar, and vsed most cruellie, cap. 39. ver. 7.

* 1.330Moreouer, this verse opposeth or setteth The word of the Lorde Iehouah against the words of Amasias. He forbad Amos to prophe∣sie: but God commandeth him to prophesie. He promised securitie or safetie vnto Amos if hee would holde his peace, or run away▪ God pronounceth most grieuous punishments both priuat and al∣so publike vnto this Amasias, that could not patiently abide and suffer Amos prophesying.

Vers. 17.

Therefore thus saith the Lord, Thy wife shal be an harlot is the citie, and thy sonnes and thy daughters shall fall by the 〈◊〉〈◊〉 and thy land shall be diuided by line: and thou shalt dye in ap••••••∣ted land, and Israel shall surely goe into captiuitie forth of his land.

* 1.331A Double kinde of punishment is here shewed vnto Amasias, 〈◊〉〈◊〉 I haue s••id; a priuat and a publike. The priuat, the which ••••••••∣cheth Amasias himselfe especially and it is a most assured testimo∣nie or witnes of God being angrie with him, because of his so great boldnes in hindring and staying of the word of God. And this pri∣uat punishment of Amasias containeth these foure things.* 1.332 F••••st, the whoredome of his wife, after that Beth-el it selfe shall be take•• by the enemies.* 1.333 Therefore in this selfe same citie, and thou looking on, thy wife shall play the whore with the souldiers. The second And all thy sonnes and thy daughters (saith the Lord) shall bee sla•••••• cruellie by the enemies.* 1.334 The third, Thy land or thy fieldes shalbe d••••∣ded among those selfe fame enemies whom thou doest denie shall 〈◊〉〈◊〉 and whome thou canst not abide,* 1.335 and heare. The fourth, And thou thy selfe shalt dye a captiue and prisoner in a strange land poll••••••

land. As touching the publike punishment, it is the same the which hath been declared before, namely,* 1.336 Israel shall bee carried captiue into a strange land, yea and that in great companies or altogether, and being moreouer miserablie afflicted or punished.

CAP. 8.

Vers. 1.

Thus hath the Lord God shewed vnto me, and behold a bas∣ket of Summer fruite.

IN the chapter before going, God threatned vtter destruction vn∣to the kingdome of Israel because of his obstinacie or stubborne continuance in sinne. The selfe same thing doth he also in this and the next chapter confirme, that hee might shake off from the vn∣beleeuers and such as despise those threatnings, all securitie and carelesnes: take from the hypocrites all refuges and starting holes to shroud themselues in, the which they deuise to help themselues withall: and may earnestlie stirre vp, and giue minde and courage to the godly, of repentance, if any were left among them.* 1.337 But in this chapter is foretold or rather confirmed to the whole people in generall a calamitie or punishment, the which was euen hard at hand, and should presently insue, as namely when as their notori∣ous and hainous sinne were now waxen through ripe and mellow: but in the chapter following, vnto their Temples and Chappels the like is denounced.* 1.338 Notwithstanding in both these places or chap∣ters this punishment is represented or shewed vnder visions and figures, both that the Israelites might more diligently and earnestly attend or consider of these prophesies: and also might the better be pearced and touched with them, albeit their hearts and mindes were neuer so stubborne and disobedient. Thus doth God witnes his good will and care towards this people: yea and towards all disobedient persons also, that they may vnderstand that they doe perish through their owne fault, and not through any fault in God.

Touching this verse, it contayneth a bare vision of a thing of∣fered or layd before the eyes and sight of the Prophet. And it was a basket ful of fruits, the which were now growen to their ende or ripenes, and therefore to be plucked off,* 1.339 and forthwith to bee bea∣ten downe, as Varro speaketh libr. 1. de Re rustic. cap. 68. Those (sayth he, speaking of fruits) which are ripe (the which appeareth by

the changing of their colour) if you take them not downe to eate, they shew themselues ready to be throwne downe. But to the end that the resemblance and likenes of the names of ripe or summer fruits,* 1.340 and of their ripenesse or ending which is in the Hebrew tongue, may in some sorte be retayned and kept in the Latine, this place were to be turned thus: Sic ostendit mihi visionem domin•••• Iehouah, nimirum ecce canistrum finalium (id est aestiuorum) fru∣ctuum: that is: The Lord Iehoua shewed me a vision thus: to wit, behold a basket of final (that is to say summer) fruits. This word (Thus, or So) is added and set downe, that the Prophet may ex∣presly witnes, that he doth in euery respect in such sort report the matter it selfe, as it was by GOD offered and shewed vnto him. Therefore he doth commend the authority of the narration to in∣sue by the trueth of the same, to the end it may be heard with al di∣ligence and attention or heedfulnes, and marked, noted and con∣sidered.

Vres. 2.

And he sayd, Amos, what seest thou? And I sayd, a basket of summer:∵ 1.341 fruit. Then said the Lord vnto me, The* 1.342 end is come vpon my people of Israel, I will passe by them no more.

* 1.343THe declaration of the former vision. And this verse hath three partes. First, an interrogation, or God his asking a question of the Prophet. Secondly, the Prophets answere vnto God. Third∣ly, the interpretation and exposition of the matter made by God himselfe. God asketh and speaketh vnto the Prophet, to stirre his vp more diligently to behold the thing, which hee sheweth vnto him: and so consequently to stirre vp the people and vs also. For so weighty visions, and so necessary for the Church of GOD are not lightly or sleightly, with a light arme or winking eyes to bee looked vpon or handled, but with stedfast and heedefull eyes and mindes. The Prophet answereth playnly, hiding, dissembling, o∣uerpassing, or adding nothing to the matter. Wherein his faith∣fulnes in his ministerie and office is declared, like as in Paul 1. Cor. cap. 4. ver. 12. for there he saith: Let a man so thinke of vs, as of the ministers of Christ, and disposers of the secrets of God. As for the rest, i•• is required of the disposers, that euery man be found faithfull.

The declaration of this vision followeth, the which sheweth first what is signified by these finall or ripe fruites: Secondly, to whome in especiall the signification thereof appertayneth. By

these fruits is signified that the ende and destruction of the king∣dome and people of Israel is at hand (howsoeuer God before this time haue taken them and cherished them for his people) because that vnto them especially belongeth this signification of the end,* 1.344* 1.345 or destruction. So before cap. 7. ver. 7. and 8. in the vision of God standing vpon a wall, and with a plumming line in his hande, the same vision did concerne the Israelites in generall. But by this si∣militude of finall, or summer fruits, not onely destruction is shewed vnto this people: but also the neerenes and speedines of the pu∣nishment to come is noted, that these fellowes should not thinke that they should long be borne withall at the hand of God.* 1.346 (I will passe by them no more) ••n these words there is a reason yeelded, why this finall and vtter destruction hangeth ouer their heads, and that immediately and out of hand to ensue and fall vpon this people, to wit, because GOD hath decreed and determined no more hence∣forth & hereafter to forgiue thē any of their sins either to come or also already past. For so much doe these wordes (I will not adde to passe by them, or, I will not passe by them any more) signifie, that is, I will not pardon or forgiue them, as Tullie speaketh. For to par∣don or forgiue, is to passe ouer the punishment of a fault, Epist. 15. ad M. Brutum: to wit, as if such sinne of the men, whom wee par∣don and forgiue, were vnknowen vnto vs. So to pretermit and o∣uerpasse, is taken for, to leaue vntouched and vnpunished, as Mat. 26. ver. 39. where Christ prayeth vnto his Father: if it be possible, let this cuppasse from me, he meaneth, Let not this punishment or death touch me. Let me not suffer it, let me be pardoned of it. So in the seuenth chapter of this Prophet before, and ver. 8. when God sayth, And I will passe by them no more, he meaneth: I will spare them no more, I will not forgiue them any more.

Vers. 3.

And the songs of the Temple shal be howlings in that day, sayth the Lord God: many dead bodies shall bee in euerie place: they shall cast them forthwith silence.

* 1.347THe amplification of these threatnings by the adioynts. For the iudgement of God against the Israelites shall bee so great, the which the Prophet declareth vnto them, that both their Temples shall be vtterly forsaken: and also that the songs and worships now done in them, shall afterwards be howlings, because that they shal quite cease, and shall not be exercised, or heard any more. Final∣ly,

there shall be an infinite number of the slaine and dead bodies of the Israelites, in euerie part of their kingdome, the which not∣withstanding no man shall openly burye and with mourning, but shall doe it holding his peace and still, whosoeuer he bee that out of so great a number and slaughter of them shall picke out some and burie them. And by thrs amplification is taken from them all the aide the which they looked for from their goddes, Temples, and religious worship, and there is foretolde vnto them an exceeding great plague and massacre, or slaughter of the people of Israel, the which shall be in euery quarter. Last of all there shall be in them all great feare and trembling by reason of their enemies, the which GOD shall send vpon them, they shall bee so horrible and feare∣full, and the Israelites so quailed and daunted in their hearts and courage.

Vers. 4.

Heare this, Oye that swallow vp the poore, that yee may make the needy of the Land to fayle.

* 1.348AN Apostrophe, or turning of his speech vnto the wicked ones, whereby he doth earnestly stirre vp and reproue all lewd liuers: but especially the couetous and cruell persons among this people, the which did deuour, spoyle and oppresse the poore through great subtilty and vnmercifull dealing, the which did spring from th•••• vnsatiable or vnfilable couetousnes. This verse therefore doth set forth the summe or effect of this their cruelty and couetousnes, and the verse following sheweth the kindes and manner of them both. Therfore these men are called and as it were cited by name to heare these threatnings of God. And in this place both these vices of cruelty and couetousnes is paynted forth in them to be notorious in that they do not only look for the goods and wealth and substance of the poore and needy, and those euen their brethren: but that they also doe labour with all their might and maine to spoyle them. And this they doe after such a sorte, that by their willes they would not now haue any of their poore brethren to be left aliue, but that they should be all consumed. As if forsooth these iolly fellowe through their ouermuch cruelty and couetousnes did vtterly dece•••• and abhorre the poore, who are their brethren, and the image of God himselfe. See whither in the end auarice and couetousnes doth draw and carie vs.

Vers. 5.

Saying, When will the new moneth be gone, that we may sell corne? and the Sabboth, that wee may set foorth wheate, and make the Ephah small, and the shekle great, and falsifie the weights by deceit?

* 1.349AN explanation or making more plaine of that which went be∣fore, by the which the kindes of deceits and cruelty practised and deuised by the rich against their poore and needy brethren, are reckoned vp, and declared. And in this place there are rehearsed foure. The first,* 1.350 That these vnsatiable or neuer filled couetous wretches could not away with so much as the Sabboth and newe moones (that is, feast dayes at that time of the moone holden) be∣cause that on those dayes they ceased from merchandise and traf∣fique, that is, from their deceits and vse of buying and selling. For they complayn, that there are too many holy dayes, and that they are held too long, because that in all that time they could haue no gaines, norsell any thing. This was in those dayes notorious coue∣tousnes, and also is at this day, when as men finde fault that the worship and seruice of God doth take from them occasions and commodities of lucre and gaine, and that the times appointed by the word of God for this matter are too long, and nothing but idle ceasings from worldly busines. The second kinde, They did dimi∣nish & lessen the publike or common weights,* 1.351 because they would not make so good weight in selling and measuring of their wares, as by the common weights they ought, but would giue lesse weight then was meet, the which notwithstanding so lessened and curtold, they would haue to be taken for good and lawfull, and to be coun∣ted for full measure of their wares. This also is notorious couetous∣nes, the which doth falsifie and corrupt the common weights, so farre as it may. The third kinde is, that they doe increase the price of the coyne within themselues,* 1.352 to make it to bee of more valewe then it ought. Therefore when ought is to be payd vnto them by the poore man, or him that is their debtor, they will haue more paid them in money for a crowne, then three pound french. They would haue the Floren among the Merchants to bee of more valew then twenty Souses. They alleadge for themselues, that the price or valew of the coyne is risen since the time that they sold their wares, or since the poore men receiued that money. The fourth kinde is, Their shameles corrupting,* 1.353 or changing of the common weights

and measures, the which they did by subtiltie and false dealing. For those former falsifiers of the weights did keep the rates of the co••∣mon weights iust, but they would not deliuer so much in weight and measure. But these fellowes did subtillie falsifie the common weights in making of them lesse, and yet would shewe them for iust and true weights. This also is shameles couetousnesse.

Vers. 6.

That we may buy the poore for siluer, and the needie for sh•••••• yea and sell the refuse of the wheat.

* 1.354AS before he set downe sundrie kinds of couetousnesse, so doe he here reckon vp diuers kinds of their crueltie, and the same also ioyned with couetousnesse. The first, for that they would for their money buy vnto themselues the poore man,* 1.355 and haue him t•• be their owne after such sort, as they did buy any bruit beast. Ye•• these were both men, and also their brethren, whom therefore it was not lawfull for them to buy in such sort. And therefore they might not by the law of God vse those of their owne nation, wh•••• they bought for their money, in such sort as they might other ser∣uants that were strangers, but were after certaine yeares to let th•••• goe out free, as it is Exod. 21. ver. 2. &c. If thou buy an Hebrew s••••∣uant, he shall serue sixe yeares, and in the seuenth he shall goe out fr•••• for nothing.* 1.356 The second, for that they bought, or would buy thee for a most vile & low price, as for a paire of shoes, that is, for a mat∣ter of nothing; for the which valew they could not buy at any 〈◊〉〈◊〉 his hand so much as a poore dogge, or silie sheepe: so great doubt∣les was their crueltie and vnmercifulnes, that they made 〈◊〉〈◊〉 much account of men, yea and those their brethren also, as they did of the basest and smallest cattell.* 1.357 The third kind is, for that they vsed very bad and false dealing in the deliuerie of the ware & ••••••∣ter, which they sold or gaue, to wit, they did mixe and mingle to∣gether the soyle and refuse with the graine in the barne, and 〈◊〉〈◊〉 sell this mixture or medlie in stead of the good and sound come the which by bargaine and promise they were to deliuer, where∣with the men that bought it were not nourished. Therefore like there was in them notorious couetousnesse, so was there also op•••• crueltie and deceit. By this occasion let our Merchant men of 〈◊〉〈◊〉 times consider how they deale, and with what faithfulnes and vp∣rightnes they doe sell their wares, least that they also come with the compasse of these threatnings.

Vers. 7.

The Lord hath sworne by the excellencie of Iaacob, surely I will neuer forget any of their workes.

* 1.358THe threatning of a most grieuous punishment, the which is af∣terwards declared. As for this verse it hath two parts: namely, the threatning it selfe, and the confirmation of the threatning.* 1.359 The threatning is, That God will not afterwards forget these their wic∣ked deedes, and so lewd workes, like as before (whilest that he spa∣reth them, and tarrieth for them and their repentance) he seemeth to haue forgotten them: but he will in the end punish them all most sharply, keeping the bedroule and number of them in his minde, as hath bin shewed before in the second verse of this chap∣ter. So in the second of Malach ver. 17. the Lord sheweth that he remembreth the speeches of the wicked, when as they by their bold answer seeme to thinke that he hath nothing to charge them withall. For thus in that place sayth the Prophet: Ye haue wearied the Lord with your words: yet ye say: wherein haue we wearied him? when ye say, euery one that doth euill, is good in the sight of the Lord, and he delighteth in them. Or, where is the God of iudgement? And in his third chapter ver. 16. he doth in plaine words teach vs, that God keepeth a booke of remembrance of those that doe feare him, that he may recompence them in the end, though for a time they seeme to be forgotten: Then spake they that feared the Lord, (sayth Mala∣chie) euery one to his neighbour, and the Lord hearkened, and heard it: and abooke of remembrance was written before him for them that fea∣red the Lord, and that thought vpon his name. And Dauid Psal. 130. ver. 3. sheweth that none is able to abide it, if God enter into a strait reckoning with him for his misdoings: saying, If thou, O Lord, straitly markest iniquities, O Lord, who shal stand? And therfore Psal. 32. ver. 1. he pronounceth him an happie man that is not called to this sharpe reckoning, as the wicked ones that are vnrepentant in their sinning shall be, where he writeth: Blessed is he whose wickednes is forgiuen, and whose sinne is couered.* 1.360 But touching this that here the Lord is sayd (not to forget) it is to be noted, that remembrance and forgetfulnes are in the holie Scripture attributed vnto God by a certaine Anthropopathia, that is, by ascribing vnto him for our ca∣pacitie and better vnderstanding, such affections as are in man.

* 1.361The confirmation of the former threatning is contained in the oth, the which in this place is expreslie set down by God, that these

hypocrites or rebels should not thinke that these were but vaine and bare words, and childish feare-bugs. And God sweareth here in this place by the excellencie of Iaacob, that is, by all the priui∣ledges and prerogatiues which he had giuen vnto them, wherwith they did excell the other nations of the world in happinesse both heauenly, and earthly. This excellencie is set out by Paul Rom. 3. ver. 1.2. What is then the preferment of the Iewe? or what is the profit of circumcision? Much euery maner of way (answereth he:) for chief∣lie, because vnto them were committed the Oracles of God. And a∣gaine Rom. 9. ver. 4.5. he reckoneth vp a great many of them, shew∣ing, That vnto them pertaineth the adoption, and the glorie, and the couenants, and the giuing of the law, and the promises. Of whom 〈◊〉〈◊〉 the fathers, and of whom concerning the flesh, Christ came, who is God ouer all blessed for euer. Before chap. 6. ver. 8. God sware by himselfe. The name of Iacob is here recited, because that he, and also his po∣steritie was preferred before Esau and his seede, of the meere or only fauour of God towards the Israelites, and also Iacob himselfe, as it is witnessed Malach. cap. 1. ver. 2.3. Was not Esau Iacobs brother, sayth the Lord? yet I loued Iacob, and I hated Esau, and made his mountaines waste, and his heritage a wildernesse for dragons.

Ver. 8.

Shall not the land tremble for this, and euery one mourne that dwelleth therein? And it shall rise vp wholly as a floud, and it shal•• be cast out, and drowned as by the floud of Egypt.

* 1.362THe exaggeration or making greater of the former sins, where∣by the punishment which shall hereafter bee denounced or threatned, may appeare to be the more iust. But in this verse both the manner of speaking, and also the thing it selfe which is spoken, is to be considered.* 1.363 The manner of speaking is an interrogatice or asking of a question continued for a good space, wherewith the Prophet pricketh the consciences of them, and bringeth forth the land it selfe for a witnesse against their obstinacie and stubbor•••••••• and sheweth the equitie of this punishment.* 1.364 Touching the thing it selfe which is spoken, it briefly tendeth vnto this end, that these fellowes might vnderstand that their works are so abominable and lewd (howsoeuer they doe flatter themselues, and sleepe in the same) that they are worthie of any kind of punishment whatsoe∣uer, not only priuate, but also publike, & not only against the men themselues, but also against the very sole and earth, whereupon

they dwelled, and committed those same sinnes. For by reason of the sinnes of men God destroyeth or punisheth the earth and land it selfe, the which was the seate of those sinnes, as is witnessed Psal. 107. ver. 33.34. He turneth the flouds into a wildernesse,* 1.365 & the springs of waters into drinesse, and a fruitful land into barrennesse, for the wic∣kednesse of them that dwell therein. So Gen. 3. ver. 17. for the sinne of Adam God curseth the earth, saying: Cursed is the earth for thy sake: in sorowe shalt thou eate of it all the dayes of thy life. Wherefore God teacheth that their sinnes doe deserue, that their whole land should be full of tumult and hurliburlie, and that all their affayres should be turmoyled and troubled, and turned vpside downe, that both the inhabitants of the land themselues, and the committers of these sinnes, and also others should mourne. Finally, that their whole land should be drowned with waters, and ouerflowed, like as their wic∣kednesse hath ouerflowed in it. And this ouerflowing he compa∣reth with that of Egypt, not in this respect, that the riuer Nilus by his ouerflowing doth make the land and countrey fruitfull: but in this, that his water being conueyed into the land, doth chase and driue away all the inhabitants from their places and homes, and bringeth in a foule and euill fauoured shape & sight vpon the land, such as appeareth after a great floud and ouerflowing of waters, the land remaining slimie and muddie after the same. So hereafter cap. 9. ver. 5. this same comparison is vsed againe.

Vers. 9.

And in that day, sayth the Lord God, I will euen cause the Sunne to goe downe at noone: and I will darken the earth in the cleere day.

* 1.366A Description of the punishment that was to ensue vpon them, first by a similitude taken from such a thing as is wont to bring vpon men exceeding feare, and doth containe a most great sharp∣nes and bitternes of the punishment. And by this meanes God of his great louing kindnesse vnto mankind, would rouze vp these fel∣lowes snorting in their sinnes, that wee might vnderstand how pa∣tiently and louingly God dealeth with vs, and therefore that wee should confesse our selues to be the lesse excusable.* 1.367 The similitude is this, That God will cause the Sunne to goe downe at noone day: or (as is added for more plainnes sake) he will bring darknes vpon them in the cleere day. Therefore these euils shall fall vpon them both beyond their expectation or looking for (because they belee∣ued

not the word and threatnings of God) as it fell out vnto them, who obeyed not the admonitions or warnings of Noah Matth. 24. ver. 38. but following the lusts of their flesh in eating and drinking marrying, and giuing in marriage, vntill the floud came suddain•••• vpon them, were drowned in the same: and they shall fall vpon them as punishments and most grieuous plagues and troubles 〈◊〉〈◊〉 stormes and tempests, the which doe make the Sunne darke vnto vs at noone day.* 1.368 The same Metaphor or borrowed speech is vsed i•• the second chapter of Ioel. Thus then this similitude of the Sunne and of darknesse doth signifie both these things, that is to say, both great punishments, and the same also suddaine and vnloo∣ked for.

Vers. 10.

And I will turne your feasts into mournings, and all you songs into lamentation: and I will bring sackcloth vpon all loyes, and baldnes vpon euery head: and I will make it as the mourning of an only sonne, and the end thereof as a bitter day.

* 1.369A Plaine description of the same punishment without any Meta∣phor, the which is painted or layd forth to be most lamentable, in holy matters, in politike matters: in publike and priuate m••••er in the beginning and in the end of the punishment and mise••••e. Fo•• these three things doth this verse briefly shewe.* 1.370 First, it sheweth th•• punishment in holie matters, and in matters politike, because their publike and common assemblies, their holie solemnities and the•••• songs shall be turned into mourning both inward, and also ••••∣ward: also it sheweth publike affliction or punishment, in that the backes of all men in stead of cloathing, shall be couered with sack∣cloth: the heads of al men in stead of naturall haire shall be cor∣red with baldnes, the which shall befall them through sorrowe and griefe.* 1.371 The priuate miserie it declareth hereby, that al shal mou•••• as if euery one in particular did bewaile his onely begotten some Lastly,* 1.372 it sheweth that the end of this miserie shall be most lames∣table, whereas it is sayd (the end of them) shall be continuall per∣siuenes, and sorowe of minde, wherein they shall waxe old and 〈◊〉〈◊〉 For these ten Tribes of the kingdome of Israel, carried away by the Assyrians, did neuer afterwards returne againe into the promised land. Therefore they perished and rotted in that their miserie.

Vers. 11.

Behold, the dayes come, saith the Lord God, that I will send a famin in the land, not a famine of bread, nor a thirst for water, but of hearing the word of the Lord.

* 1.373 AN amplification of this punishment described before, by an e∣speciall effect, the which shall follow of the same, namely, That those which shall also be then left in their owne countrey, together with those which shall bee carried away into strange landes, shall want the most true foode and comfort of their soules, that is to say, the preaching of the word of God. And to the end that some weight may be added vnto this threatning, God rehearseth that he himselfe, who threatneth the same, is the Lord of all things, and that same Iehouah the creator of all things, most knowne vnto them.* 1.374 And this verse containeth a description both of the Time and also of the matter. Concerning the time, these wordes, (Beholde, the dayes come) doe declare that it will presently come to passe.* 1.375 For they signifie, that those dayes are by and by at hand. So then the miserie the which is in this verse told of, did both follow after the captiuitie of this nation, and also went before it. For the Israe∣lites wanted also the preaching of the word of God before their exile and captiuitie, and carrying away by the Assyrians.* 1.376 As for the matter then or the effect, it is here set downe to bee horrible and fearefull: The bereauing them of the pure and outward preaching of the word of God, the which the Israelites feeling before hand the euils hanging ouer their heades, or now alreadie suffering them, longed after in vaine, and a little before their captiuitie, and also in their captiuitie.

* 1.377Further, by an argument taken from a comparison, it is shewed, how great a punishment and heauie a judgement of God against men fed before with the word of God, it is to bee left without the pure and outward preaching of his holy word, as it is said Psal. 74. ver. 9. where the faithfull complaine of this great miserie of wan∣ting the foode of the word, saying: Wee see not our signes: there is not one Prophet more, nor any with vs that knoweth how long. First, therefore in this comparing of the foode of the worde with the foode of the bodie, the greatnes of the miserie in wanting the same is declared in this, that it is called (a famin:) Secondly,* 1.378 in that as it is in deed, so it is also said to be greater then the Famin of the bodie, be it neuer so great, that is to say, wherein wee vtterly want both

meate, and also water, hauing not so much as it to quench our thi•••••• withall.* 1.379 These things are of great force against the Schuenfeldians and Anabaptists, which contemne or despise the outward ministe∣rie of the gospell.

Vers. 12.

And they shall wander from sea, to sea, and from the North euen to the East shall they run to and fro, to seeke the worde of the Lord, and shall not finde it.

* 1.380BY a certaine Hypotypôsis or liuely demonstration, he setteth or vnto them the most lamentable sorrow, and exceeding grea•• miserie of this effect, or punishment threatned vnto them: for hee sheweth and declareth, how great then shall bee their endeuour and diligence in seeking of the word of God, the which notwith∣standing they shall not thereby finde, nor enioy the same. Their diligence therefore and earnestnes is described, for that they shall seeke it from the Syrian sea, vnto the Arabian sea, and in euery quarter and coast of their owne countrie, in the East, in the West in the North, in the South. Secondly, for that they shall traile af∣ter it as it were by the foote, that is, they shall very narrowly and throughly search and peere into euery place, and yet shall not any where finde the word of God. For when as God offered himselfe vnto them, they did despise him. But God and his worde must the be accepted of, when as it is offered vnto vs. And therefore 〈◊〉〈◊〉 counselleth vs very excellently to this end cap. 55. ver. 6. saying•• Seeke ye the Lord while he may be found: call yee vpon him while he i••∣nere. Neither maketh the place of Matthew any thing here against cap. 7. ver. 7. Seeke, and ye shall finde. For whilest men do in such 〈◊〉〈◊〉 seeke God and his word, as in this place is spoken of: they seeke him rather for their owne sake, then for true feare of God, namely that they may haue some comfort: not that they haue any min•••• to serue and worship God simplie and for himselfe, but in regarde of some feare of hurt or perill towards themselues. And therefore Christ checketh the multitude, for that they rather sought him be∣cause he filled their bellies, then of loue towards his miracles, Iohn 6. ver. 26. in these wordes: Verely, verely, I say vnto you, yee seeke 〈◊〉〈◊〉 not, because ye sawe the miracles, but because ye did eate of the loa••es and were filled. There is a like place to this 12. ver. of this Prophet, Ierem. cap. 14. ver. 12. in the which, as here God telleth them, that seeking for the word of God they shall not finde it (to wit because

they sought it not aright) so there he sheweth that hee will not ac∣cept of their prayer and sacrifice, for that they were not done in true faith, but for some other sinister or wrong and bad respect. The wordes be these: When they fast, I will not heare their crie, and when they offer burnt offerings, and an oblation, I will not accept them: but I will consume them by the sword, and by the famine, and by the pesti¦lence.

Vers. 13.

In that day shall the faire Virgins and the young men pe∣rish for thirst.

* 1.381THe conclusion, None shal be spared: for the Virgins themselues, (be they neuer so deare vnto all persons, because of their com∣lines and beautie of their faces) shall perish for thirst, not now for the thirst of their soule and of the word of God, but through the thirst of their bodie.* 1.382 For in this place the Lord doth threaten vnto them another thirst also. In like manner shall their young men, which can beare and endure thirst a long season, dye notwithstan∣ding for lack of drinke. For both these sexes to wit young men, and maidens, because that they are moyst, are wont to endure thirst lon∣ger then elder persons, but in this time they shall perish for want of drinke. Finallie, no kinde of men, howsoeuer otherwise excepted from common miseries, shall then bee deliuered from these most iust iudgements of God.

Vers. 14.

They that sweare by the sinne of Samaria, and that say, Thy God, O Dan liueth, and the maner of Beersheba liueth, euen they shall fall, and neuer rise vp againe.

* 1.383THe rendring of a reason with the repeating againe and rehear∣sing of the former punishment, to the end that these may be the more moued, and beleeue. The cause of their punishment is the mere idolatrie of these men. For they bestow the honor of the true God vpon idols: for we are to sweare by the name and maiestie of the true God onely. But these fellowes by their idols of Samaria, and of Beth-el. The repetition and conclusion of the punishment is: Therefore they shall vtterly perish. For they shall fall, and neuer rise againe.

CAP. 9.

Vers. 1.

I sawe the Lord standing vpon the altar, and he said: Smite the lintle of the doore, that the postes may shake: and cut them in pieces, euen the heads of them all, and I will slay the last of them with the sword: hee that fleeth of them, shall not flie away: and hee that escapeth of them shall not be deliuered.

* 1.384THe last prophesie and Sermon of Amos, the which confirmeth vnto the Israelites the same, which God had threatned vnto them before, namely, that the vtter destruction of this kingdome is at hand. Therefore doth this threatning also properly belong vnto the kingdome of Israel. And God by so many waies, and at so ma∣ny seuerall times auoucheth and foretelleth vnto them one and the same thing, to take away all excuse from the Rebels and hypo∣crites. But concerning this Sermon and prophesie, the same also is represented and shewed by a vision, that it may the rather moue the mindes of the readers and hearers, and that by the offering and laying before them of a strange and vnwonted forme and manner of the matter, he might bring them in feare, and make them atten∣tiue or readie to heare. And the peculiar and especiall ende of this prophesie and sermon is to shew, That God will take from the Is∣raelites, all their safest and surest aydes and starting holes as they thought, the which they placed especiallie, and chiefely in their i∣dols, and idol places, that is in the temples of their idols. And there∣fore God sheweth in this place, like as before, that hee will ouer∣throwe them, and that they the Israelites shall come into great mi∣serie and vtter destruction because of their wickednes.

* 1.385Further, this verse hath two partes, to wit, a vision, and the expo∣sition of the same made by God himselfe the expounder thereof. The vision was after this maner:* 1.386 God stoode vpon a certaine altar, and commanded the vaulte or archroofe of the temple, in which that altar was, to be smitten, yea and moreouer, the postes (where∣upon both that arch-roofe and temple rested) to be pulled downe, and euery poste from the toppe to the foote, to be cut and diuided by the middle, so that euery poste might fall downe. These things were represented or shewed vnto this Prophet neither in Ierusa∣lem, nor yet in the Temple of Salomon, but at Beth-el, where then Amos conuersed or aboad, as before cap. 7. Yea and in the altar

and Temple of Beth-el, not that God by that his presence did coun∣tenance or allowe those places (the which were mere idolatrie) but that he comming into the thing present, and drawing his Prophet also thereinto, and vnto the consideration thereof, hee might the rather, and more assuredly shew vnto these superstitious persons, being such also as put great trust and confidence in their idoll of Beth-el, that God would at once take all these things from them, and therefore that they did in vaine flee vnto this both temple and altar. So 1. King. 13. God biddeth the Prophet to goe euen vnto the idolatrous altar of Beth-el, that he might with his finger poynt out the destruction of the same, not to shew that he made any ac∣count or reckoning of that altar, albeit that for the altars sake hee sent his Prophet euen vnto Beth-el. Neither is it a thing any more absurd or contrarie to reason, that God should be seene on this ido∣latrous altar, then afterwards in the temple of Salomon, when as it was profaned or defiled exceedingly, of which apparition of God in the Temple of God then greatly polluted see Ezech. cap. 1. for in that he appeareth vpon this impure altar, this is onely done to shew the more assured destruction thereof: not that thereby any dignitie or reuerence might be woune vnto this Altar. And this is my iudgement and opinion of the first part of this verse.

* 1.387The second part is the exposition of this same vision, the which in summe and briefely commeth vnto this poynt, that none shall be saued out of this calamitie or miserie, although he flee away ne∣uer so much, or seeke to withdraw himselfe, or doe trust in those temples and idols, as most safe couertes, and most sure and strong defences. For (to be after the postes or behinds the postes) as it is in the Hebrew, is to be hidden, and to repose for themselues, or to put great confidence and trust of saftie in those couertes.

Vers. 2.

Though they digge into hell, thence shall mine hand take them: though they clime vp to heauen, thence will I bring them downe.

* 1.388A Confirmation of the former threatning by remouing and ta∣king away of their safest and surest aydes and places of refuge. For those men vse to seeke for either in heauen, or in earth: and the most safe are thought to be in the top of heauen, or in the bottome and deepe of the earth, whither the enemies cannot come, or the which are not wont to be searched and sought into. But euen there

or in these places these men shall haue no couerts to hide them∣sclues in. For the hand of God, which is euery where, will drawe them from thence and giue them vnto their enemies. Thus much also doth Dauid confesse of God his mighty power and presence, shewing that there is no man that can any where so hide himselfe, but that he will easily finde him out, when hee sayth, Psalm. 139. vers. 7.8. Whither shal I goe from thy Spirite? Or whither shall I flee from thy presence? If I ascend into heauen, thou art there: if I lye downe in hell, thou art there. And so forth, vers. 9, 10, 11, 12.

Vers. 3.

And though they hide themselues in the toppe of Carmel, I will search and take them out thence: and though they be hid from my sight in the bottome of the sea, thence wil I commaund the ser∣pent, and he shall bite them.

* 1.389AN amplification of the sayde remouing and taking away of ayde spoken of in the second verse, to the end that these rebel∣lious persons might throughly resolue and perswade themselues, that nothing can priuiledge them from the wrath and iudgement of God, and keepe them in safety and out of daunger from the same. And here are other things reckoned vp, vnto the which men vse and are wont to flee & betake themselues, as vnto safe couerts to hide thēselues in, namely the tops of most high mountaines such as is the top of Mount Carmel: & the deepe of the sea it selfe. But e∣uen from thence also God shal cast them out & deliuer them to be spoyled and murthered of their enemies. For from the bottome of the sea shall Snakes or Serpents be raised vp of God, the which shal bite these fellowes, & with their venemous or poysoned teeth driue them from the waters euen whether they will or no.

Vers. 4.

And though they goe into captiuity before their enemies, thence will I commaund the sworde, and it shall slay them: and I will set mine eyes vpon them for euill, and not for good.

* 1.390THis verse containeth 2. parts. The first, wherin is comprehended yet another amplification of the remouing of the former aides. The secōd,* 1.391 in the which is a cōclusion of this remouing of thē. The second amplification of the remouing of the former aydes is con∣tayned in these words, (And though they goe into captiuitie before their enemies, thence wil I commaund the sword, and it shall slay them)

For God sheweth that these men shall not mitigate or lessen their punishment, albeit they willingly yeeld themselues vnto their ene∣mies, that by this meanes they might escape their death and mur∣ther. For whilest they shal yeeld vp themselues, & that willingly & of their owne accord, vnto the wil and pleasure of the conquerour, and shall goe into captiuity, yet shall they by the way bee killed with the sworde, by the said conquerour their enemie. So speaketh Isay of the cruelty of the Medes and Persians towards the Babylo∣nians, though they yeeld themselues and ioyne with them cap. 13. ver. 15. Euery one that is found shall be striken through: and whosoe∣uer ioyneth himselfe, shall fall by the sworde. And ver. 16. Their chil∣dren also shall be broken in pieces before their eyes, their houses shal be spoyled, and their wiues rauished. Likewise doth God threaten his owne people that they shal both goe into captiuity, and euen there also be consumed by the sword of their enemies. Ierem. 9 cap. ver. 16. I will scatter them also among the Heathen, whom neither they, nor their fathers haue knowen, and I will send a sword after them, till I haue consumed them. The very like is cap. 49. ver. 37. and almost in the same wordes. For hee that by God is appoynted vnto the sworde, because of his notorious sinnes must needes perish with the sword, and shall not be able to deliuer himselfe by captiuity or voluntarie and willing yeelding. And thus doth God shew Ierem. cap. 43. ver. 11. that the Egyptians the which should fall into the handes of Nabuchad-nezzar shall die euery one that death where∣unto he is appoynted, saying: And when he shall come (to wit Na∣buchad-nezzar) he shall smite the land of Egypt: such as are appoynted for death, to death: and such as are for captiuity, to captiuity: and such as are for the sword, to the sword. By the which is now gathered, that men which are stubborne, and hardened in their sins shal not anie where be safe and free from the wrath of God, neither in heauen, nor in earth, nor in the sea: Finally, neither in their countrey, nei∣ther among their enemies: neither fighting it out, neither yeelding themselues captiues, shal they escape that iust punishment. They must therefore repent.

* 1.392Now the conclusion of this remouing of their aides, followeth, and is taken from the rendring of a reason of the same, to wit, from the iust anger of God against them. There shall therefore bee no place, in the which they shall not be in miserie, because God (who with his eyes vieweth all things) shall not doe any thing for their good, nor haue any louing care of them: but shall deuise and dis∣pose

and ordaine all things for their destruction. The eye of the Lord shall be vpon them vnto euill, and that wholly and in all ca∣ses: and he shall no where looke vpon them for their good, or lo∣uingly.

Vers. 5.

And the Lord God of hostes shall touch the land, and it shall melt away, and all that dwell therein shall mourne, and it shall rise vp wholly like a flood, and shall be drowned as by the flood of Egypt.

* 1.393THe confirmation of the conclusion by the euent or issue and falling out of things afterward. For God shall manifestly ap∣peare angry & offended by the effects that shall follow, with these Israelites. And these effects are three. The first, There shall bee so great a smiting or affliction of this land,* 1.394 that euen the very earth it selfe, which is a brute and dull or dead element shall tremble and shake, feeling this curse and anger of God against it. In which fearefull maner God powred forth his vengeance and tokens of his worthily incensed furie vpon the land of the Egyptians, at what time he deliuered his owne people thence, the horriblenes where∣of is at large described Psal. 114. ver. 3, 4, 7, 8. after this manner: The Sea saw it and fled: Iordan was turned back. The mountains lea∣ped like rams, & the little hils as lambs? The earth trembled at the pre∣sence of the Lord, at the presence of the God of Iacob, which turneth the rock into water pools,* 1.395 & the flint into a fountain of water. The second, The great and common or vniuersall mourning of the men or in∣habitants themselues, the which sheweth that this punishment is sent of God, and shall bee generall, and exceeding great. For all shall mourne, none being excepted, no not the stoutest hearts, or the most mighty, vnto the which the miseries of the common sorte doe not easily and vsually reach. The third is, The wastnes and deformity of the land it selfe after the driuing out of all the in∣habitants,* 1.396 as if the whole land were couered and drowned with waters, and so consequently vntilled and desolate or lying waste like a wildernesse. Read chap. 8. before ver. 8.

Vers. 6.

He buildeth his spheres in the heauen, and hath layd the foundation of his globe of elements in the earth he calleth the wa∣ters of the sea, and powreth them out vppon the open earth: the Lord is his name.

THe second confirmation of the sayd conclusion and miserie to insue vpō the Israelites taken frō the pe••son of him that threat∣neth the same, to wit of God himself,* 1.397 who is both true and almigh∣ty, that 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.* 1.398 Therefore this verse contai∣neth 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,* 1.399 contayned vnder the word (Heauen) by the figure Sy∣necdoche. Therefore God created the heauen, of how long soe∣uer 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 firm∣nes of the same is both a great myracle, and also a notable worke and witnesse of the omnipotencie, or almighty power of God.

* 1.400The second effect of his almighty power, is the rule and au∣thority 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 ma∣ny 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 spea∣keth vnto,* 1.401 who, so farre forth as they are considered in them∣selues, are in no further regard and account before God then other nations. Therefore God will no more spare them then other peo∣ples, 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 fathers dwelt beyond the flood in olde time, euen Terah the father of Abraham, and the father of Nachor,* 1.402 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 vn∣to 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 toge∣neration. For the Lord will iudge his people, and be pacified towards his seruants.* 1.403 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 ci∣tie 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 king∣dome, and I will destroy it cleane out of the earth. Neuerthelesse I will not vtterly destroy the house of Iaacob, sayth the Lord.

* 1.404A 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 descri∣bed 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 king∣dome of Iudah.* 1.405 As touching the declaration of the sentence or threatnings, there are two things in the same to be noted. First,* 1.406 that not only certain smal or light punishments are in this place threat∣ned vnto whole kingdomes, but also, that their desolation and lay∣ing waste, yea and finally their vtter ruine and ouerthrow is here foretold. Secondly, that this punishment is threatned vnto all vn∣godly and sinfull kingdomes, that is to say,* 1.407 in the which the con∣tempt of God and iniustice doe raunge without punishment and scotfree. For how great and florishing soeuer they are,* 1.408 yet God is more mightie then they, and therefore he wil vtterly destroy them. And so doth God threaten Isai. 60. ver. 12. The kingdome that will not serue me, shall perish, saith the Lord. But there is an exception added concerning the kingdome of Iudah peculiarly,* 1.409 not to the end the bridle should be let loose vnto that kingdome and people for to sinne, (for God hath most sharply punished the sinnes of this kingdome also:) but to shewe the singular and especiall fauour of God toward that kingdome aboue the rest, because of the couenāt, and the Messias promised vnto the same. The which benefite of

God, other people at that time wanted, and were without; accor∣ding••y as it is in the Psal. 147. ver. 20. He hath not dealt so with eue∣rie nation, neither haue they knowne his iudgements.

Vers. 9.

For loe, I will commaund, and I will sift the house of Israel a∣mong all nations, like as corne is sifted in a sieue, yet shall not the least stone fall vpon the earth.

* 1.410 THe last conclusion, in the which the same threatnings against the Israelites are both confirmed: and also more plainly layd o∣pen and declared. They are confirmed, in as much as they are so often, and so earnestly repeated and rehearsed. They are laid down more plainly, because the manner is shewed, after which God will destroy and ouerthrow them.* 1.411 And here vnder the Metaphor of a winower or sifter of corne is threatned vnto euery particular Israe∣lite, and not onely vnto the bodie it selfe of the people, this most sharpe and grieuous punishment. For God will in such sort com∣prise al and singular the Israelites within this vanne or sieue of affli∣ction or punishment, that not one of them, although he bee neuer so small or little, shall escape, and shall be free, voyd, or dye without this tossing and shaking to and fro, and vp and downe. For hereun∣to appertaineth the similitude of a little stone, the which, albeit he be small and neuer so little, yet shall he not then fall vnto the earth, without shaking, that is to say, but that he shall be shaken, but that he shall be tossed and shogged to and fro with others in that same vanne or sieue. Iohn the Baptist, like as the Prophet Amos in this place, hath also vsed the similitude of a vāne or sieue Mat. 3. ver. 12. speaking of Christ his iudgement in these words: Which hath his vanne in his hand, and will make cleane his floore, and gather his wheat into his garner, but will burne vp the chaffe with vnquenchable fire. But here the manner how God will doe this,* 1.412 is declared. For all na∣tions are sayd shall be stirred vp against the Israelites and their kingdome, least that either the power or the populousnes of that realme or kingdome might seeme to be able to place them in safe∣tie against God.

Vers. 10.

But all the sinners of my people shall die by the sword, which say, The euill shall not come, nor hasten for vs.

* 1.413AN other explanation, or making more plaine of the matter, where the kind of punishmēt is more specially declared, where∣withall

the Israelites are to bee destroyed, to wit, they shall perish with slaughter, and with the sword, that is, by a most cruell death, and full of terror and feare. And there is added in this place also an explication or laying open of the matter more plainly of the most impudent or shameles lewdnes of these men, to the end that their so grieuous punishment may seeme to be the more iust.* 1.414 For they were not only wicked, and sinners in such sort as all men generally and naturally are, but notoriously vnfaithfull, and scoffers at God & his word: as namely being such who openly scorned the threat∣ning of God, and the oracles or prophesies of his Prophets, and de∣nied that these so great calamities or punishments should either come at them at al, or els that they should come so soone, and spee∣dilie, to wit, mocking God carelesly, as if they had made a couenant with death it selfe. Against such kind of scorners speaketh God by his Prophet Isai. cap. 28 ver. 15. which say: We haue made a coue∣nant with death, and with hell are we at agreement: though a scourge runne ouer, and passe through, it shall not come at vs: for wee haue made falsehood our refuge, and vnder vanitie are we hid. But reade what followeth in that place touching their punishment. And thus farre hath Amos threatned punishments vnto the Israelites.

Vers. 11.

In that day will I raise vp the tabernacle of Dauid, that is fallen downe, and close vp the breaches thereof, and I will raise vp his ruines, and I will build it, as in the dayes of old.

* 1.415THere followeth the last part of this booke or prophesie, where∣in are contained comforts, & the same very great and eternall, founded, and in the end fulfilled in the Messias, promised vnto the whole familie and house of Israel, or Iacob. For he is the cause, and the foundation of all the promises of God towards his elect or cho∣sen, as Paul 2. Cor. cap 1. vers. 20. speaketh, That in him (namely Christ) all the promises of God are yea, and are in him Amen vnto the glorie of God through vs. And these selfe same promises ••re euery where to be found in the other Prophets also, because that one and the same Christ alone was the end of the Lawe, and the Prophets, vnto whon they all do send vs backe. Iames also maketh mention of this prophesie Act. 15. ver. 16.17. in these words: After this I will returne, and will build againe the tabernacle of Dauid,* 1.416 which is fallen downe, and the ruines thereof will I build ag••ine, and will set it vp, that the residue of men might seeke after the Lord, and all the Gentiles,

vpon whom my name is called, sayth the Lord, which doth all these things. And this prophesie doth he teach to appertaine vnto the kingdome of Christ, spread abroad by the preaching of the Gos∣pell, and vnto the calling and conuersion of the Gentiles vnto the true GOD, like as the true fulfilling of the same was both at that time, and also is now at this day. But Amos doth in such sort deliuer this comfort and promise, that first he promiseth the restoring of the kingdome of God by the Messias: and secondly sheweth the fruite and profite which shal ensue of this kingdome.

* 1.417This verse then hath two things to be obserued and noted. First, a description of the restoring of the Church it selfe, or kingdome of God promised here figuratiuely.* 1.418 Secondly, a noting and poynting out of the time generally, in the which this shall come to passe, but not of the very moment and instant of time, as is in Daniel cap. 9. And whereof Peter in the first Epistle cap. 1. ver 10.11. witnesseth,* 1.419 that the Prophets haue diligently enquired and searched, Which (sayth he) prophesied of the grace that should come vnto you, searching when or what time the spirit which testified before of Christ which was in them, should declare the sufferings that shall come vnto Christ, and the glorie that should follow. So then the true Church of God is here signified vnder the name of the (tabernacle or cottage of Dauid) be∣cause that like as Dauid was a figure of Christ, so his tabernacle was and is a token or Sacrament of the Church. And first of all the most miserable estate thereof is noted,* 1.420 when as this tabernacle is sayd to haue been a cottage. Againe, (that it was fallen, and had manie breaches and ruines or rentings.) But the restoring, yea & the same in most excellent manner is described, when as it is sayd, that it shal neuerthelesse come to passe, that both the building shall be reared vp againe, and all his rentings and breaches shall be repayred and amended: and that in such manner that the same dignitie, cōmen∣dation, fame & reuerence shal remaine vnto the same second resto∣red tabernacle, the which both was in the first tabernacle, and also was giuen vnto the same, as is also Agg. cap. 2. Indeede the body & tabernacle of the Church hath been pulled down both by the cap∣tiuitie of Babylon, the which happened afterwards: and also by the tyrannie of the Antiochi, and other kings of Syria, and likewise by the wicked doctrine of the Pharises: but it was restored againe by Christ, that same true Messias, and sonne of the Virgin Mary, and that indeed farre more gloriously and holily, and excellently, then was that first tabernacle vnder Dauid and Salomon. And this

is the most notable promise of the restoring of the Church.* 1.421 Now the certaine time is rehearsed, in the which these things shall be done, but in generalitie. For God had not yet reuealed or opened vnto his Prophets the very article, moment and instant of time. Therefore Amos sayth, (in that day) to wit, in the which I will send my Messias promised vnto you.

Vers. 12.

That they may possesse the remnant of Edom, and of all the heathen, because my name is called vpon them, sayth the Lord, that doth this.

* 1.422THe end is shewed of this building vp againe of the Church, to to wit, that the true God (and he whom these contemne or de∣spise) may be worshipped of all nations, and that all people of the whole world may serue him, as the Prophet Malach. cap. 1. ver. 11. doth prophesie hereof, where he sayth: From the rising of the Sunne vnto the going downe of the same, my name is great among the Gen∣tiles, and in euery place incense shall be offered vnto my name, and a pure offering: for my name is great among the heathen, sayth the Lord of hosts. To which purpose doth Iames the Apostle conclude of this place of Amos, as hath bin cited immediatly before in the 11. verse of this chapter. Wherefore this place doth manifestly or plainlie containe the calling of the Gentiles, and the setting vp of the true worship of God among them, and the true obseruation or keeping of the same. So then not only the Israelites shall at that time bee in the Church and inheritance of God, but also the Idumeans, and o∣ther nations, because that they also shall call vpon the name of the true GOD, to wit, being taught thereunto by the Spirit of GOD through the preaching of the Gospell, as it is shewed by Paul a∣mong other nations in the example of the Ephesians, in the second chapter of his Epistle vnto them. But because this seemed vnto the Iewes a thing alwaies impossible, that the Gentiles should be con∣uerted and turned vnto the true God, this promise is confirmed by the person of God himselfe promising the same, because that he himselfe shall performe & bring it to passe, vnto whom nothing is hard, much lesse impossible, as the Angell Gabriel telleth the Vir∣gin Mary Luk. 1. ver. 37. saying vnto her, me••uailing how she a vir∣gin should conceaue and beare Christ: With God nothing shall be vnpossible.

Vers. 13.

Behold, the dayes come, sayth the Lord, that the plowma•• shall touch the mower, and the treader of grapes him that soweth seede: and the mountaines shall drop sweete wine, and all the hil•• shall melt.

* 1.423NOw the fruites and commodities are reckoned vp, the which shall come of this restoring of the kingdome of God, and the same manifold or of many sorts. Yet notwithstanding, in all these by a proportionable sense and meaning, are vnderstood the spiri∣tual and healthsome gifts of God bestowed vpon those that are his,* 1.424 of the which the earthly (the which are here rehearsed) were signes, figures, and Sacraments, like as Christ his curing of our bodily dis∣eases, were significations of his healing of our spiritual infirmities, that is, the diseases and imperfections of our soules, to which end it seemeth that Matthew in his Gospell cap. 8. ver. 17. alleageth the place of Isai, He tooke our infirmities, and bare our sicknesses. And the writer vnto the Hebrewes seemeth thus far forth to giue testimony vnto the godly fathers of the former ages of the world, that they e∣uen then did vnderstand that the promises of earthly benefites should haue their full accomplishment and verifying in Christ, and in his heauenly inheritance and spiritual blessings. For thus writeth he of them cap. 11. ver. 14.15.16. They that say such things, dec•••••••• plainly that they seeke a countrey. (whereby he declareth that they rested not in the outward promises of the earthly inheritance in the land of Canaan) And if they had been mindfdll of that countr••••▪ from whence they came out, they had leasure to haue returned. B•• now they desire a better, that is an heauenly•• (a plaine proof that they had a speciall regard vnto the spirituall signification of these earth∣lie promises) Wherefore God is not ashamed of them to be called th•••• God: for he hath prepared for them a citie. And so doth August•••• teach that these earthly blessings are to be vnderstanded to be mo•••• fully and truely fulfilled in the spirituall, the which they did repre∣sent, Serm. in Mat. 18. & tractat. in Ioan. Euang. 49. But it was need∣full that these things should be promised, and in such sort to be de∣clared vnto the Iewes and Israelites at that time, because they we•••• accustomed and acquainted with these figures and kinds of spe••∣king. First of all therefore store and plentie of all kind of goo•• things,* 1.425 or all kind of good things is in this place promised, and sh••∣wed that this is a most true fruite of the kingdome of God. And no••

onely euery kind of good thing is promised, but the same also in most great abundance. For it is sayd that it shall come to passe that these shall bee cast vpon vs by God largely and plentifully, in such wise that after the former the which wee haue alreadie receiued, o∣thers forthwith shall succeed, or follow, yea whatsoeuer are neces∣sarie and needfull for the life of man, (as are corne and wine) whe∣ther they doe come by the industrie or trauaile of men (as by plow∣ing, sowing, vinedressing): or whether they come of their owne ac∣cord from the earth, as mountaines, or hils doe vse to bring foorth many things of that sort. There is a like place vnto this Leuit. 26. ver. 5. where Moses telleth them that heare the lawe, and followe the same, that they shall haue all kind of blessings heaped one in the necke of another: Your threshing (sayth he) shall reach vnto the vintage, and the vintage shall reach vnto sowing time, and you shall eate your bread in plenteousnes, and dwell in your land safely. But by these earthly things, matters healthsome or concerning saluation, and spirituall, are of vs to be vnderstanded.

Vers. 14.

And I will bring againe the captiuitie of my people of Is∣rael: and they shall build the waste cities, and inhabite them, and they shall plant vineyards, and drinke the wine thereof: they shall also make gardens, and eate the fruites of them.

* 1.426THe second fruite of the Gospell, or restoring of the kingdome of God, to wit, deliuerance, and the same most full, from all cap∣tiuitie. For the greatest delicates and dainties are in exile and ba∣nishment vnioyfull, and vnpleasant: but in our owne countrey most welcome and ioyfull. So Psal. 137. ver. 4. the godly answere vnto their scoffing enemies, willing them to sing some of their Hebrewe songs: How shall wee sing (say they) a song of the Lord in a strange land? whereby they signifie that their musike could not be plea∣sant vnto them in their miserable captiuitie. And therefore but a little before in the same Psalme, they say that they hung vp their harpes, and sate by the riuer sides weeping. The godly therefore shall be deliuered and brought backe againe from that most mise∣rable exile, to wit, from the captiuitie of Sathan, and sinne, and the lust of the flesh, of the which tyrants men are held captiues before they haue faith in Christ.* 1.427 And this deliuerance shall not bee slight and slender, but a most full deliuerance, because men may dwell in their owne cities, and then plant there, and plow, and doe all those

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things, the which all they whatsoeuer doe, the which dwell in their owne homes in greatest securitie and safetie. But these things are to be applied vnto the benefites of the Gospell towards the godly by Christ in a spirituall sense, such as may proportionably be gathered from these earthly promises, the which godly through Christ doe enioy great tranquilitie or quiet of mind and conscience, euen whi∣lest they liue here vpon earth, and therefore much more in that e∣uerlasting and blessed life.

Vers. 15.

And I will plant them vpon their land, and they shall no more be pulled vp againe out of their land, which I haue giuen them, sayth the Lord thy God.

* 1.428THE third fruite, the stabilitie or setlednes, and continuance of e∣uery godly and faithfull person in his owne seate and home, that is, in the same, wherein he shall be placed by God, the which is especially to be vnderstood of euerlasting life. And this is as it were an accesse or increase of both the former benefites. For many times neither doth plētie of good things delight vs, nor yet the dwelling in our own natiue coūtrey, if in the same there hāg ouer our heads continuall and assured feare, that we shall forthwith be depriued & spoyled of both these commodities: but when as vnto the former benefites of God there commeth also a promise of continuall secu∣ritie, or being without feare and daunger, and of enioying and kee∣ping of our goods, then may we in deed and in trueth bee iudged most happie.* 1.429 But these things, as I haue sayd, are rather to be vnder∣stood of that heauenly land, that is, of heauen, in the which we shall be after this life, then of that earthly mansion, or dwelling: for be∣cause that this seate onelie is firme, stable, stedfast, and sure, to wit, heauen, and eternall life, ordained for vs of God. And thus much doth the place of the Hebrewes cap 11. ver. 14.15.16. a little be∣fore recited ver. 13. of this chapter, sufficiently enough declare. But this earthly land is oftē giuen vs of God to dwell in only for a time, out of the which we are afterwards driuen into other seates, either by enemies, or by the ouerflowing of waters. Wherefore let no man thinke himselfe to be here vpon earth placed by God in such sort, that he cannot be pulled out, but they which are in heauen, they only and alone are so placed and dwell, that they can neuer bee re∣moued.

FINIS.

Notes

• * 1.1

  The end of this prophesie, as al∣so of the rest.
• * 1.2

  The time wherein Amos prophesied.
• * 1.3

  The reason why the Pro∣phet Amos is thought to haue prophe∣sied about this time.
• * 1.4

  Ionai seemeth to haue been before Amos.
• * 1.5

  Ionas the first in time of all the Prophets canonicall.
• * 1.6

  Amos the se∣cond, Oseas the third.
• * 1.7

  Oseas prophe∣sied almost full 70 yeares, and Amos but 14.
• * 1.8

  Esaias the 4. Prophet in or∣der and time.
• * 1.9

  The proposition conteining fiue points.
• * 1.10

  1. The preaching of Amos.
• * 1.11

  2. What maner of preaching it is, namely, such as was reueled by vision.
• * 1.12

  3. Vnto whom this preaching is committed.
• * 1.13

  4. Vnto whom A∣mos is sent.
• * 1.14

  5. At what time Amos proph••∣sied.
• * 1.15

  The summe of the iudgements of God against the Israelites.
• * 1.16

  The Prophet winneth au∣thoritie and attention vnto his prophesie.
• * 1.17

  The confirma∣tion of the for∣mer threat∣ning.
• * 1.18

  Why the Pro∣phet reckoneth vp onely those nations, the which were borderers vpon the Israelites.
• * 1.19

  Damascus the chiefe citie of Syria.
• * 1.20

  1. The wicked life of the Damas∣cens.
• * 1.21

  1. Decapolis.
• * 1.22

  2. Auen, or Aue∣ria.
• * 1.23

  3. Eden.
• * 1.24

  2. What shall be∣come of the men.
• * 1.25

  The second ex∣ample of God his iudgements against the Philistines.
• * 1.26

  The extreme crueltie of the Philistines, the which like they vsed at other times also a∣gainst God hi•• people.
• * 1.27

  God his church deare vnto him.
• * 1.28

  This verse is in a manner all one with the fourth before.
• * 1.29

  The iudgemēts of God against the whole land of the Phili∣stines.
• * 1.30

  The third ex∣ample of God his iudgements against the Ty∣rians.
• * 1.31

  The Tyrians breake the law of consangui∣nitie, and of nature.
• * 1.32

  This verse is al one with some other before.
• * 1.33

  The fourth ex∣ample of God his iudgements against the I∣dumeans.
• * 1.34

  Things com∣mon vnto the Idumeas with other nations.
• * 1.35

  Special and pe∣culiar to them∣selues, by these circumstances.
• * 1.36

  1. Of the persons.
• * 1.37

  2. Of the outra∣giousnes of their anger.
• * 1.38

  3. By the effects.
• * 1.39

  4. By the time.
• * 1.40

  The wisedome of Edom shall not helpe it in the day of visi∣tation.
• * 1.41

  The fift exam∣ple of the Am∣monites.
• * 1.42

  The barbarous crueltie of the Ammonites.
• * 1.43

  God cannot a∣way with cru∣eltie shewed a∣gainst such as beare a shew of his church be it neuer so little.
• * 1.44

  A speciall and peculiar point in the punish∣ment of the Ammonites, a∣boue the other nations men∣tioned before.
• * 1.45

  The sixt exam∣ple of the iudg∣ments of God against the Moabites.
• * 1.46

  All kind of crueltie dis∣pleaseth God.
• * 1.47

  The description of the punish∣ment of the Moabites.
• * 1.48

  The destructiō of the people and of the state
• * 1.49

  The Church of God neuer vt∣terly destroyed.
• * 1.50

  The seuenth example of God his iudge∣ments against the Iewes.
• * 1.51

  Why punish∣ment is threat∣ned vnto the Iewes, as well as vnto other nations.
• * 1.52

  Why the Iewes are punished.
• * 1.53

  The contempt of the law de∣scribed by three effects.
• * 1.54

  3. The incest of the Israelites.
• * 1.55

  The second amplification of the crueltie and couetous∣nes of the Is∣raelites.
• * 1.56

  The third am∣plification of the former sins of the Israelites.
• * 1.57

  1 The Person of the Amorites.
• * 1.58

  2 The maner of their ouer∣throwe.
• * 1.59

  Another bene∣fit of God to∣wards the Is∣raelites.
• * 1.60

  A third benefit of God toward the Israelites.
• * 1.61

  The fourth be∣nefite of God towards the Israelites.
• * 1.62

  The cōtempt of all the former benefits of God.
• * 1.63

  The punishmēt most grieuous for their for∣mer sinnes.
• * 1.64

  1 The person of him that spea∣keth.
• * 1.65

  2 The punishmēt
• * 1.66

  n="*" Metaphora, is a figure, wherby a word is changed frō hi•• natural & pr••per si••nifi∣cation vnto a like: as to see, for to vnder∣stand: to heare for to obey: to thirst, for to desire, &c.
• * 1.67

  The prophet in these 2 verses answereth all their vain opi∣nions for the e∣scaping of their punishment to come.
• * 1.68

  Only the mercy of God deliue∣reth from his iudgments.
• * 1.69

  Commoratio.
• * 1.70

  Another ser∣mon, threat∣ning the iudge∣ments of God against the Is∣raelites.
• * 1.71

  Two partes of this verse. 1 Attention.
• * 1.72

  2 Vnto whome this Sermon belongeth.
• * 1.73

  The chiefe point of this sermon, a re∣hearsall of the great benefites of God towards the Israelites, and of their vnthankfulnes for the same.
• * 1.74

  The threat∣ning thē with punishment for their sinnes
• * 1.75

  Commoration, or standing vpō the full answe∣ring of the ob∣iections of the Israelites, wher¦by they would shift off the iudgements of God against their sinnes
• * 1.76

  Obiection of the Israelites.
• * 1.77

  The answer of the Prophet.
• * 1.78

  The similitude of this verse ta∣ken from those that purpose to doe any thing together, be it neuer so small.
• * 1.79

  Another obie∣ction of the Is∣raelites
• * 1.80

  The answer of the Prophet.
• * 1.81

  The third ob∣iection.
• * 1.82

  The answer.
• * 1.83

  The fourth si∣militude.
• * 1.84

  The great loue of God towards those whom he punisheth.
• * 1.85

  What is ment by the word (Euill) in this place.
• * 1.86

  Euill

  • Of sinne, or of guiltines
  • Of affliction, or punishment

  is

  • From our selues.
  • Frō God by meanes, or without meanes.
• * 1.87

  When God is sayd to do euill.
• * 1.88

  The figure Ai∣tiologia.
• * 1.89

  God in any case must be obeyed.
• * 1.90

  When God in his anger spea∣keth, who can but tremble, and be moued.
• * 1.91

  A more plaine laying open of the iudgements of God against the Israelites.
• * 1.92

  Beholders and witnesses of the wickednesse of the Israelites.
• * 1.93

  Synecdoche is a figure, whereby the whole is put for the part, or the part for the whole: as in this place Ash∣dod one citie of the Philistines is put for the whole nation of them.
• * 1.94

  The Israelites chiefly accused of crueltie and couetousnesse.
• * 1.95

  The lewdnesse of the Israelites amplified, first generally, and then specially.
• * 1.96

  A description of the iudge∣ments of God against the Is∣raelites, and the same very sharpe and bit∣ter.
• * 1.97

  An amplifica∣tion of the for∣mer punish∣ment.
• * 1.98

  A description of the riotous and deintie life of the Is∣raelites in Sa∣maria.
• * 1.99

  The seconde part of the iudgements of God against the Israelites.
• * 1.100

  1. The Iewes are called as wit∣nesses of the threatnings of GOD against the Israelites, and to what end.
• * 1.101

  2 The titles of God heaped vp in this place to∣gether, and what we are therby to learn.
• * 1.102

  A descriptiō of the second part of Gods iudge∣mēts the which hath two parts.
• * 1.103

  1 The ouer∣throw of their holy places.
• * 1.104

  Nothing but repentance can stand against the threat∣nings of God.
• * 1.105

  The secōd part of this punish∣ment against the Israelites.
• * 1.106

  Two chiefe parts of this verse.
• * 1.107

  1. To whome the prophet spea∣keth.
• * 1.108

  2 Wherefore he speaketh vnto them.
• * 1.109

  Samaria, wher¦of so called, & whereupon it was built.
• * 1.110

  The Princes of the Israelites threatned especially for their couetousnes & cruelty.
• * 1.111

  Two things to be noted in this verse.
• * 1.112

  1 The maner of speaking.
• * 1.113

  In what sense God is said to sweare by his holines or tem∣ple.
• * 1.114

  2 The punishmēt to fall vpon the Israelites ex∣c••pt they repēt.
• * 1.115

  1. The punishmēt of the Israelites most grieuous.
• * 1.116

  2. Most easie vn∣to God to exe∣cute.
• * 1.117

  The amplifiyng of the punish∣ment by their feare and trem¦bling.
• * 1.118

  A secōd reason why the Israe∣lites are puni∣shed.
• * 1.119

  1. The Israelites most supersti∣tious.
• * 1.120

  2 Obstinate and stifnecked.
• * 1.121

  God speaketh vnto them as desperate per∣sons, in the way of mock••ge.
• * 1.122

  3. Things to be noted.
• * 1.123

  1 The place,
• * 1.124

  2 The ordinary sacrifices of that place.
• * 1.125

  3 The corruption of a notable part of God his worship.
• * 1.126

  Two other kinds of super∣stition and ido∣latrie of the Is∣raelites.
• * 1.127

  1. Their peace of∣ferings.
• * 1.128

  2. Their vowes and free will offerings.
• * 1.129

  The stubborne continuance of the Israelites in their sinne, and the sundry punishment for the same.
• * 1.130

  1. Famin.
• * 1.131

  2. Drought.
• * 1.132

  3. Barrennes of the earth and of the fruites thereof.
• * 1.133

  4. The pestilence.
• * 1.134

  5 Warre.
• * 1.135

  6. Captiuitie.
• * 1.136

  7. The subuersion and ouerthrow of their land after some fearfull and strange maner.
• * 1.137

  By the simili∣tude of the fire brand, he signi∣fieth that all perished not, but that some were saued, al∣beit very hard∣lie.
• * 1.138

  The addition in the end of e∣uery one of the punishments.
• * 1.139

  The conclusion of the place be∣fore going.
• * 1.140

  n="*" A Metaphor is a figure, wherby a word is chaunged frō his natural sig∣nificatiō vnto a like, as to smell, for to find out and in this place, to goe to meete, for to seek, to intreat, or to appease.
• * 1.141

  A reason of the former ex∣hortation.
• * 1.142

  Fiue effects of the maiestie of God.
• * 1.143

  1 He formeth the mountains.
• * 1.144

  2. He createth the wind.
• * 1.145

  3. He knoweth the thoughts.
• * 1.146

  4. He maketh light darknes.
• * 1.147

  3. He walketh vpon the hi•• places of the earth.
• * 1.148

  The summe of this chapter.
• * 1.149

  Two parts of this verse.
• * 1.150

  1. A burden.
• * 1.151

  2. To all the Is∣raelites.
• * 1.152

  The vtter o∣uerthrow of the Israelites.
• * 1.153

  To what end the people is called by the name of a vir∣gin.
• * 1.154

  The singular number noteth the whole body, and not euery particular per∣son.
• * 1.155

  Occupatio, which is a fi∣gure whereby we answer be∣fore hand an obiection that might bemade.
• * 1.156

  How great the ruine of the peo∣ple shall be.
• * 1.157

  Where it is likely that the Israelites which were left should liue and dwell.
• * 1.158

  The places here quoted 2. King. 22. & 2. Chro. 30. are misque∣ted, & contain no such thing. But I suppose that he taketh the name Isra∣el here for the Iewes, of the which some were left be∣hinde in the land. 2. King. 25. ver. 22. Ie∣rem. 40. v. 5, 9.
• * 1.159

  The end why this punishmēt is threatned.
• * 1.160

  The first parte of earnest re∣pentance is to abstaine from euil.
• * 1.161

  The second, to doe good.
• * 1.162

  What true re∣pentance is.
• * 1.163

  A reason why they ought to abstain from worshipping in those piaces.
• * 1.164

  The former ex∣hortation re∣peated, and amplified.
• * 1.165

  An especial re∣prehension of the princes and nobles, and the same twofold.
• * 1.166

  1. The ouertur∣ning of iustice.
• * 1.167

  2. Th•••• suffered 〈◊〉〈◊〉 to perish 〈◊〉〈◊〉 ••••ers.
• * 1.168

  The second ex∣hortatiō of the Prophet vnto repentance.
• * 1.169

  The infinite power of God described by sū∣dry his works.
• * 1.170

  Another descri∣ption of God by his extraordi∣nary workes.
• * 1.171

  A reason of the punishment of the Israelites, by the descrip∣tion of their corrupt life.
• * 1.172

  The obstinacie and shameles∣nes of the Is∣raelites.
• * 1.173

  A reckoning vp of other vices of the Israelite.
• * 1.174

  1 Their cruelty,
• * 1.175

  2 Their couetous∣nes.
• * 1.176

  A threatning.
• * 1.177

  A cer•••••••• ••m∣plification of their crueltie and couetous∣nes.
• * 1.178

  Their sinnes infinite. Most hainous.
• * 1.179

  The conclusion proued true.
• * 1.180

  1. By the person of God.
• * 1.181

  2. By the exam∣le of certaine foule vices.
• * 1.182

  An admonitiō for the godly.
• * 1.183

  What manner of silence is here comman∣ded and com∣mended.
• * 1.184

  The note of a wise mā in the midst of cor∣ruption and troubles.
• * 1.185

  A continuing, & an amplify∣ing of the ad∣monition be∣fore.
• * 1.186

  True repen∣tance the only way to turne away the wrath of God.
• * 1.187

  An exhortatiō vnto repen∣rance, taken from the effects of the same.
• * 1.188

  The exhorta∣tion.
• * 1.189

  The reason.
• * 1.190

  The Lord of hosts.
• * 1.191

  A description of true repen∣tance.
• * 1.192

  The amplifica∣tion of the for∣mer exhortatiō
• * 1.193

  1. By the effect.
• * 1.194

  2. By the place.
• * 1.195

  3. By the persons.
• * 1.196

  A reason why these kind of persons shall mourne.
• * 1.197

  God his pas∣sage ioyfull. Fearfull.
• * 1.198

  A sharpe re∣prouing of those which were not mo∣ued with the threatnings of God, against the which they had many ex∣ceptions.
• * 1.199

  The confirma∣tion of the for∣mer reprehen∣sion.
• * 1.200

  A repetition of the end of the 18. vers. and whereto it ser∣ueth.
• * 1.201

  Hypophora, which is a fi∣gure, by the which we an∣swere an obie∣ctiō that might be made either by our selues, or others: as here they might say, yea, but God wil be pleased at least wise with our sacri∣fices, &c.
• * 1.202

  Two reasons why the wor∣ship of the Is∣raelites displea¦sed God.
• * 1.203

  1. Because they themselues ap∣poynted it with out the war∣rant of the word.
• * 1.204

  2 Because they placed therein the meanes of their saluatiō.
• * 1.205

  A description of the worship of the Israelites.
• * 1.206

  Synecdoche, is a figure, when as the whole is put for the part or the part for the whole: as here the feast dayes and so∣lemne assem∣blies, for al the rest of their worship.
• * 1.207

  An amplificati¦on of the former sentence.
• * 1.208

  The conclusion of the former Exhortation.
• * 1.209

  A description that good which shal fol∣low the banish∣ment of Idola∣trie.
• * 1.210

  Reformatiō of life & maners must begin at the true wor∣ship of God.
• * 1.211

  The Iewes frō old, and as it were by succes∣sion haue beene disobedient vn∣to God.
• * 1.212

  Three points of this verse.
• * 1.213

  1. What is spoken
• * 1.214

  2. To whome it is spoken.
• * 1.215

  3. The maner of speaking.
• * 1.216

  An amplifica∣tion of the for∣mer sinne.
• * 1.217

  1. Sundr••e kindes of idolatrie of this people, but especially three.
• * 1.218

  1. The worship of Moloch.
• * 1.219

  2. The worship of Ch••un.
• * 1.220

  3. The worship of the starres and host of heauen.
• * 1.221

  Their obstinate and stubborne continuing in all these idola∣tries.
• * 1.222

  A Commina∣tion.
• * 1.223

  This Sermon also doth pecu∣liarly belong vnto the Israe∣lites. The opinion of most Interpre∣ters touching this Sermon.
• * 1.224

  Why mention is here made of Sion and Iacob, if this Sermon appertaine not vnto Iudah.
• * 1.225

  Three partes of this verse.
• * 1.226

  1. A curse.
• * 1.227

  2. To whom this curse is threat∣ned.
• * 1.228

  3. With what reasons he con∣firmeth his threatning. 1. Reason.
• * 1.229

  2. Reason.
• * 1.230

  After what manner this reason may be taken from the like or equall.
• * 1.231

  How this may be a reason frō the greater to the lesser.
• * 1.232

  The second ex∣ample or rea∣son▪ whereby he confirmeth the threatnings of God against them.
• * 1.233

  Calnch.
• * 1.234

  Chamat.
• * 1.235

  Gath.
• * 1.236

  The rendring of a reason, whereby they are proued guiltie of many s••nnes.
• * 1.237

  What it is to put farre away the euill day.
• * 1.238

  He dealeth now with the rich ones.
• * 1.239

  Their sleepe.
• * 1.240

  A note of great waste.
• * 1.241

  Their meate.
• * 1.242

  Their excesse in things not necessarie.
• * 1.243

  Musike in it selfe very law∣full.
• * 1.244

  1 The third kind of encessiue riot in the Israe∣lites.
• * 1.245

  2. They vse their excessiue plea∣sures in the midst of the troubles of their brethren.
• * 1.246

  By Ioseph he meaneth the tribe of Ma∣nasses, who was the sonne of Ioseph.
• * 1.247

  A threatning against the former sinnes.
• * 1.248

  A confirmation of the former threatning.
• * 1.249

  1. By an oth.
• * 1.250

  2. By a cause.
• * 1.251

  An amplifica∣tion of the same punishment.
• * 1.252

  1 The amplifica∣tion of the mor¦tality.
• * 1.253

  2 The cause of the same.
• * 1.254

  The amplifica∣tion of this mor¦tality is two∣fold.
• * 1.255

  1. Frō the person of the Buriers.
• * 1.256

  2 From the num∣ber of those that die.
• * 1.257

  2. The cause of this great pu∣nishment of the Israelites with mortality.
• * 1.258

  The conclusion
• * 1.259

  The figure Oc∣cupatio. What that is, looke before, cap. 5. ver. 3.
• * 1.260

  God by argu∣ment proueth that he doth iustly punish them.
• * 1.261

  The applicatiō of the two sims¦litudes.
• * 1.262

  The Maior. It standeth with the iustice of God to pu∣nish the wicked
• * 1.263

  The Minor. I••e I••ra••lites are most wic∣••ed.
• * 1.264

  Another proofe of the minor In these termes of art, the which cannot so fitly be set ••••wn•• in English, the ig∣norant Reader must craue the help of the learned.
• * 1.265

  The Godly d••e acknowledge al their good gifts to come from God alone, and doe praise him onely for the same.
• * 1.266

  The conclusion of the former a••gument.
• * 1.267

  The kinde of their punish∣ment.
• * 1.268

  These places are like in re∣spect of the boundes and borders, but not in respect of the matter, f••r the one spea••eth of their captiui∣tie, and the o∣ther, of their deliuerance.
• * 1.269

  To what end these other sma••••er punish∣ment•• are threa••ned.
• * 1.270

  The con••••nte•• of this cha••••••••.
• * 1.271

  The desc••iptio•• of a grieu••u•• famine in this verse and the two other fol∣lowing.
• * 1.272

  1. What is shew∣ed.
• * 1.273

  2. Who sheweth it.
• * 1.274

  3. After what maner it is shewed.
• * 1.275

  They are in l••∣tire called Por∣tici••ae, and may in English be named Leeke eaters.
• * 1.276

  The second part of this vi∣sion, shewing what these gras∣hoppers did. Synecdoche what it is, read Amos cap. 5. vers. 21.
• * 1.277

  The prayer of the Prophet for the people, the which he ob∣taineth. vers. 3.
• * 1.278

  In what sense Amos prayeth for the pe••ple against whom he prophesieth.
• * 1.279

  1. Cause why he prateth for thē.
• * 1.280

  2. Cause why hee praieth for thē.
• * 1.281

  It standeth not with God his mercy to vse ex tremity vnto▪ those that are his: for that he keepeth for his enemies.
• * 1.282

  The effect of the for 〈◊〉〈◊〉 ••raie 〈…〉〈…〉 Pro••••••••.
• * 1.283

  In what sense and after what maner God is said to repent.
• * 1.284

  The true cause why Amos his prayer was heard.
• * 1.285

  The second vi∣sion.
• * 1.286

  When this fire was, and what it may be vn∣derst••od to be.
• * 1.287

  See the mea∣ning of this ver. before in the ex¦position of the 2 verse of this chapter.
• * 1.288

  See verse 3. of this chapter.
• * 1.289

  The 3. vision.
• * 1.290

  The exposition of the vision.
• * 1.291

  What the Is∣raelites haue henceforth to looke for, who hitherto haue waxen worse through God his mercy.
• * 1.292

  A confirmatiō of the former similitude.
• * 1.293

  1. A generall pu∣nishment.
• * 1.294

  The Idol places in what sense called Sanctu∣aries or holie Temples.
• * 1.295

  The hie places of their Idols why called the hie places of Isaac.
• * 1.296

  The wo••ship of the Israelits an apish imitatiō of the old Pa∣triarches.
• * 1.297

  2 A particular punishment for Ieroboam and his house.
• * 1.298

  What followed vnto Amos af∣ter this sermon.
• * 1.299

  The contents of this verse.
• * 1.300

  1. The accuser.
• * 1.301

  2. Vnto whom he accuseth.
• * 1.302

  3. Of what mat∣ter.
• * 1.303

  The titles by Amos giuen vnto Amasias doe make more for his shame, then commen∣dation.
• * 1.304

  Christ by the Pharises accu∣sed of sedition.
• * 1.305

  Ieremie by the Priests accused of treason.
• * 1.306

  The popish pre∣lates accuse the preachers of the G••spell of treason.
• * 1.307

  Amos accused of conspiracie and sedition.
• * 1.308

  The proofe of the accusation.
• * 1.309

  The counsell of Amasias to A∣mos.
• * 1.310

  The counsell of Amasias two¦fold.
• * 1.311

  1 That Amos go away.
• * 1.312

  2. That he flee.
• * 1.313

  A most craftie counsell of the Papists vnto some gospellers.
• * 1.314

  Three notes of the great sub∣tiltie of Ama∣si••s.
• * 1.315

  1. In that he cal∣leth Amos by the honorable name of a Seer.
• * 1.316

  2. In that he see∣keth to drawe him home into his owne coun∣trey.
• * 1.317

  3. In that he will not haue him vtterly leaue prophesying, but that he prophesie not in Israel.
• * 1.318

  The reason, why Amos might not pro∣phesie in Beth∣el, taken
• * 1.319

  1. From the holi∣nes of the place.
• * 1.320

  2. From the dig∣nitie of ••h•• same.
• * 1.321

  The answer of Amos vnto A∣masias twofold.
• * 1.322

  1. He directly de∣ni••th to follow his counsell.
• * 1.323

  A description of the extraor∣dinarie calling of Amos.
• * 1.324

  By children hee meaneth his disciples and schollers, albeit this place by some be taken otherwise.
• * 1.325

  Another point of an extraor∣dinarie calling.
• * 1.326

  The second an∣swer of Amos vnto Amasias.
• * 1.327

  Ieroboam.
• * 1.328

  Zidkiiah.
• * 1.329

  Pashur.
• * 1.330

  The word of God against the wordes of Amasias.
• * 1.331

  1. The priuat pu∣nishment of A∣masias contei∣ning foure things.
• * 1.332

  1. The whoredom of his wife.
• * 1.333

  2. The murther of his children.
• * 1.334

  3. The spoyle of his land.
• * 1.335

  4. Himselfe shall go into captiui∣tie.
• * 1.336

  2. His publike pu∣nishment com∣mon with the rest of his peo∣ple.
• * 1.337

  Speedie punish∣ment threat∣ned vnto al the people in gene∣rall in this chapter.
• * 1.338

  Why these pu∣nishments are represented by visions and fi∣gures.
• * 1.339

  A basket ful of ripe fruites shewed vnto Amos in a visiō.
• * 1.340

  The Latine & English cannot expresse the trim resem∣blance of sound and letters be∣tween the he∣brew wordes, Kaits fruit, and Kets, the fine or end, with such a grace as they carry in their owne tongue.
• ∵ 1.341

  Kaits.
• * 1.342

  Kets.
• * 1.343

  The declaratiō of the former vision.
• * 1.344

  1 The s••gnificatiō of this vision.
• * 1.345

  2 It concerneth the whole peo∣ple of Israel.
• * 1.346

  A reason why they shal final∣ly and speedily be destroyed.
• * 1.347

  The amplfica∣tion of these threatnings.
• * 1.348

  The figure A∣postrophe, or turning of speech, which is when as wee changeour talk from those to whom we spake vnto som other person or thing either present or absent, as in in this place, from the for∣mer punishmēt vnto the wic∣ked liuers de∣seruing the same.
• * 1.349

  The making more plaine of that which went before.
• * 1.350

  1. They thinke much to re∣fraine from traffick on the Sabboth, and feast dayes.
• * 1.351

  2. They did lessen the common weightes, not in the weights themselues, but in making too little weight & measure in their wares.
• * 1.352

  3. They raise the price of the coyne.
• * 1.353

  4. They doe make the common weights lesse thē they ought to be.
• * 1.354

  Sundrie kinds of their cruel∣tie.
• * 1.355

  1. They bought the poore for money, like bruit beasts.
• * 1.356

  2. They bought them for a matter of no∣thing.
• * 1.357

  3. They vsed false dealing with their wares in corrupting the same.
• * 1.358

  Two parts of this verse.
• * 1.359

  1. A threatning.
• * 1.360

  After what manner God is sayd to remem∣ber, and to for∣get.
• * 1.361

  2. The confirma∣tion of the threatning.
• * 1.362

  The amplify∣ing of the for∣mer sinnes.
• * 1.363

  1. The manner of speaking to be considered.
• * 1.364

  2. The thing it selfe the tis spoken.
• * 1.365

  The earth pu∣nished for the sinnes of the dwellers there∣in.
• * 1.366

  A description of the punish∣mēt the which should fal vpon them.
• * 1.367

  The similitude
• * 1.368

  What the fi∣gure called a Metaphor is, see Amos cap. 4 ver. 12.
• * 1.369

  A description of this punish∣ment without any Metaphor.
• * 1.370

  1. In holie and politike mat∣ters.
• * 1.371

  2. In priuate.
• * 1.372

  3. In the end.
• * 1.373

  An amplifica∣tion of the for∣mer punish∣ment by an e∣speciall effect insuing of the same.
• * 1.374

  Two things in this verse.
• * 1.375

  1. The time of this miserie.
• * 1.376

  2. The matter it selfe.
• * 1.377

  The greatnes of the miserie to want the true preaching of the word shew∣ed by a reason taken from a comparison.
• * 1.378

  1. A famin.
• * 1.379

  Two Sects of Heretakes.
• * 1.380

  Hypotyposis is a figure, whereby we doe so liuely expresse and set out the doing of a thing, that it may rather bee thought to bee seene to be done, then to be told, as is in this place, their maruailous in∣deauour to finde the word of God by tra∣uailing far and neere, from sea to sea, from coast to coast, from all quar∣ters, places, and countries, &c.
• * 1.381

  The conclusion.
• * 1.382

  The th••••st of the bodie also threatned.
• * 1.383

  A reason of their former punishment.
• * 1.384

  The last Ser∣mon of Amos.
• * 1.385

  Two partes of this verse.
• * 1.386

  1. A vision.
• * 1.387

  2. The exposition of this vision.
• * 1.388

  A confirmati∣on of the for∣mer threat∣ning.
• * 1.389

  An amplifica∣tion of the for∣mer remouing of aydes from them.
• * 1.390

  Two parts of this verse.
• * 1.391

  1. Another am∣plification of the remouing of the former aydes.
• * 1.392

  2. The conclusion of this remo∣uing of their aydes.
• * 1.393

  The confirma∣tion of the for∣mer conclusion by three effects.
• * 1.394

  1 The punishmēt of the earth it selfe.
• * 1.395

  2 And vniuersall Mourning of al the inhabitāts.
• * 1.396

  3. The laying of the land wast.
• * 1.397

  The second cō∣firmatiō of the former conclu∣sion.
• * 1.398

  A descriptiō of God his omni∣potencie by the effects of the same, to wit.
• * 1.399

  1. The creatiō of all things. Synecdoche, what it is, see Amos cap. 5. ver. 2••.
• * 1.400

  2. The power and rule of God o∣uer all crea∣tures.
• * 1.401

  A third confir∣mation of this miserie from the person of the Israelites.
• * 1.402

  What Hypo∣phora is, see Antos cap. 5. ver. 21. The Hypopho∣ra or obiections of the Israelites might be: we were remoued from Egypt of God his especial fauour, there∣fore he will not punish vs.
• * 1.403

  The answer of God is, that this followeth not. Because he spareth not other nations in their sinnes, whom he remo∣ued out of their owne land, as well as them.
• * 1.404

  A fourth con∣firmation both from the iu∣stice, and also the prouidence of God. Parts of this verse.
• * 1.405

  1. The confirma∣tion it selfe.
• * 1.406

  2. An exception from the same. Two parts of the confirma∣tion.
• * 1.407

  1. Vtter ruine.
• * 1.408

  2. To sinfull king∣domes.
• * 1.409

  The exception touching the kingdome of Iudah.
• * 1.410

  The last con∣clusion.
• * 1.411

  What the fi∣gure Metapho∣ra is, see Amos cap. 4. Ver. 12.
• * 1.412

  The manner how God will deale with the Israelites.
• * 1.413

  An other ex∣planation.
• * 1.414

  What manner of sinners the Israeli••es w••••e.
• * 1.415

  The last part of this prophe∣sie
• * 1.416

  I••••es t••e A∣•• 〈◊〉〈◊〉 ••••••••e••h 〈…〉〈…〉 pr••∣phes•••• 〈…〉〈…〉 a••∣pertaine vnto the calling of the Gentiles.
• * 1.417

  Two parts of this verse.
• * 1.418

  1. A description of the restoring of the Church.
• * 1.419

  2. A generall no∣ting of the time of the same.
• * 1.420

  The miserable estate of the Church. The glorious restoring of the same.
• * 1.421

  The time of the restoring of the church set downe in generalitie.
• * 1.422

  The end of the building vp a∣gaine of the Church.
• * 1.423

  The manifold fruits of this restoring of the Church.
• * 1.424

  The earthly blessings here promised, are figures and to∣kens of spiri∣tuall and hea∣uenly graces.
• * 1.425

  ••. Al kind of good things promi∣sed, and that in great plentie and abundance
• * 1.426

  The second fruit of the re∣storing of the kingdome of God.
• * 1.427

  Deliuerance from spirituall captiuitie, and bondage.
• * 1.428

  The third fruit
• * 1.429

  These things are chiefly to be vnderstood of our heauenly dwelling.