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.

CAP. 2.

Vers. 1.

Woe vnto them that imagine iniquitie, and worke wickednes vpon their beds: When the morning is light they practise it, be∣cause their hand hath* 1.1 power.

* 1.2THe second Sermon of the Prophet, wherein in like maner hee thundreth, and pronounceth the threatnings of God, first, a∣gainst the Israelites, and afterwards against the Iewes. And against the Israelites from the beginning of this chapter vnto the tenth verse of the chapter following: but against the Iewes from the same tenth verse, and so forward. Further, he maketh another foun∣dation and ground of this sermon, then of the former. For in the former he shewed that the idolatrie of the Israelites was the cause of the wrath and vengeance of God against them: but here he tea∣cheth, that God is angrie with them, and threatneth them because of the neglecting or forslowing, nay the notorious breaking of their dutie towards their neighbours: so that the first chapter respect∣eth the first table of the lawe, and this the second. For the lawe containeth both those kindes of iustice or righteousnes, the which God requireth of vs, that is to say, both our dutie vnto God, and al∣so toward our neighbours Rom. 13.

Moreouer this verse briefelie setteth forth the singular wicked∣nes of that age, the which, as I said before, was seene indifferently as wel in the Iewes, as in the Israelites,* 1.3 and was rife and common e∣uery where among them: and it hath two parts.* 1.4 The first is contei∣ned in this word (Woe) whereby the great indignation or displea∣sure of God, and his most iust prepared vengeance against either a∣ny one singular or particular person,* 1.5 or else a whole companie is signified euery where: yea euen in the new Testament, as Matt. 23. ver. 14. Woe be vnto you Scribes and Pharises, hypocrites: for yee de∣uoure widowes houses, euen vnder a colour of long Prayers: Where∣fore ye shall receiue the greater damnation, and so forth in all the o∣ther Woes there mentioned. The second part is in the other wordes following in this verse, wherein this wickednes and vnrecouerable

lewdenes is summaerilie or briefely described. And it is described by the effects, the which can and are wont to be onely in those per∣sons, who are vtterly, and notoriously lewd and wicked. And these effects are two: the one, for that they which are such, not only in the day, but also in the night, and whilest others sleepe, nay, whilest they themselues are thought to lie to take their rest, they notwith∣standing in their rest thinke, deuise, and studie in their minde, how and by what meanes they may hinder and hurt their neighbour. The which the Prophet calleth, to imagine iniquitie, and worke wic∣kednes. For when they lye in their beddes, they doe not onely muse what course and way may be found out and deuised, whereby their neighbour may be hurt, as for example, to be spoyled of his goods: but also they doe debate and reason with themselues in those their night meditations and studies, how they may put in execution and practise against their neighbours, thinking nothing on it, that their by them deuised, lewd and wicked purpose o•• counsaile, in so much that these wretched ca••tifes, and wholy borne in lewdnes abuse vn∣to the both inuenting and practising of deceite against their neigh∣bours, that selfe same very time the which God hath giuen vnto men for rest, peace, and quiet Gen. 1. Psal 104 Contrariwise, the godly vse both the day and the night to the considering and rehear∣sing of the benefites of God towards them, and the entring into a course with themselues how to help their neighbours. And there∣fore Dauid Psal. 1. ver. 2. saith of the godly blessed man, that his de∣lite is in the lawe of the Lord, and that in his lawe he doth meditate day and night. And Psal. 119. ver. 55. he affirmeth of himselfe, say∣ing: I haue remembred thy name, O Lord, in the night, and haue kept thy lawe. Againe ver. 62. At midnight will I rise to giue thankes vn∣to thee, because of thy righteous iudgements. This therefore is one no∣table effect of the notorious and desperat lewdnes of men.

The other effect is, That forthwith earlie in the morning, and so soone as it is once day, they put in executiō those their deuises and deceites, the which in the night time they thought vpon against their neighbours, for they haue a both hand and minde most swift, readie and powerfull in such kinde of actions and wickednes, as namely being most exercised in them. Doubtles it is a signe of no∣torious lewdnes, when as a man, so soone as the day beginneth to peepe, ariseth, and goeth forth presently to practise that his wicked∣nes, the which he hath deuised in the night, that he may finde those vnreadie, and thinking vpon no such matter, vpon the hurting of

whom he studied in the darknes of the night. So Isai 5. vers. 11. that same drinking early in the morning is alledged for a signe of great drunkennes by the Prophet, Woe (saith he) vnto them that rise vp early to follow drunkennesse, and to them that continue vntill night, till the wine doe inflame them. To be short, their hand in such matters is vnto power, that is, powerful, strong, and ready, to wit as being exercised and acquainted with such matters. And therfore they do by these means shew how ready they are, and made vnto such wic∣kednes.

Vers. 2.

And they couet fields, and take them by violence, and hou∣ses, and take them away: so they oppresse a man and his house, e∣uen man and his heritage.

* 1.6AN explanation, and making more plaine of the former matter. For that which he had said generally before, he doth now make plaine, and lay open by setting downe of certaine examples. And the same are two, the which doe declare partly their passing coue∣tousnes, and partly their cruelty and fiercenes against their neigh∣bours and those of their owne stocke and kindred.* 1.7 Their coue∣tousnes, and the same vnfilable, that so soone as they haue once coueted within themselues other mens goods, yea and that of their poore neighbours, they shamelesly take them by violence, and carie them away boldely: neither is it a little portion of the goods of their poore neighbours that these so couet and take away: but their ground or ••••eldes, and whole houses, that is to say, the selfe same things, which are the foundation and stay of the whole liuing of the poore, and all their nourishment and maintenance. They spoyled them therefore of their farmes both in the countrey and al∣so in the citie, that is to say, of their grounds, which brought them corne, of their vineyards, Oliue gardens, and the goods of their fa∣thers and grandfathers. Such an example there is of Achab towards poore Naboth 1 King. 21. And the Prophet Isai pronounceth a woe against such greedi-guttes cap. 5. ver. 8. saying: Woe vnto them that ioyne house to house, and lay fielde to field, till there bee no place, that ye may be placed by your selues in the midst of the earth. And these doings of both the Israelites, and also the Iewes either prin∣ces or priuate persons doe declare their vnrecouerable couetous∣nesse.

* 1.8As for their cruelty and vnmercifulnesse this verse sheweth,

that, for because these selfe same persons doe oppresse their neigh∣bours with their hand, and by violence: and not one or two alone: but the housholders with their whole families, that is, euery man with his portion, to wit, not being content to haue done wrong or violence to one or twaine: these barbarous and cruel persons de∣sire to ouer-runne by violence, and to destroy his whole kindred, whome they oppresse. And this appeareth to be a cruel parte, euen when it is done vnto bruite beasts, by that precept of God which forbiddeth to take, or eate the damme with her young ones Deut. 22. vers. 6. If thou finde a birds nest in the way, in any tree, or on the ground, whether they be young, or egges, and the damme sitting vpon the young or egges, thou shalt not take the damme with the young, but shalt in any wise let the damme goe, and take the young to thee, that thou mayest prosper and prolong thy dayes. Further, as here in this place the Prophet hath ioyned couetousnes and violence together as fellowes, and brother sinnes, so likewise doth Paul couple them 1. Thes. 4. vers. 6. when he willeth, That no man oppresse or defraude his brother in any matter.

Vers. 3.

Therefore thus sayth the Lord, Beholde, agaynst this fa∣milie haue I deuised a plague whereout ye shall not plucke your neckes, and ye shall not goe so proudly, for this time is euill.

* 1.9A Threatning of a punishment from God for the former sinnes. And here are foure thinges to bee noted. First, who threat∣neth. And it is Iehouah himselfe, true, iust, and almighty, who a∣gaynst their euill cogitation or deuising matcheth his iust cogita∣tion or deuising.* 1.10 They thinke vpon the euill of sinne: but God a∣gaynst them thinketh vpon the euill of punishment. So then look at what moment and minute of time we doe deuise vpon the com∣mitting of sinnes within our selues, GOD also doth deuise with himselfe vpon our punishment. Secondly, to whome this pu∣nishment is threatned,* 1.11 to wit, vnto the whole house of Iacob, and conesquently as well to the Iewes, as vnto the Israelites: albeit that he begin first with the Israelites, as being more manifestly guiltie, and wicked. Thirdly, what euil, or what punishment God threat∣neth vnto both peoples.* 1.12 And he threatneth a most lamentable punishment, the which shall holde them as it were by the necke, halter, and strangle them, that is to say, whereby they shall perish miserably, and shamefully, howsoeuer they haue liued licentiously

and atrandon before, as wanton agaynst God, vnbridled, and with∣out any bandes. Againe, out of the which (although they struggle and striue and assay neuer so much) yet shall they not bee able to get out, deliuer and vnhamper themselues: because they shall be held vnder by the hand of God, the which is most strong. So that now, except they repent, all security and hope of escaping is taken away from them. Fourthly, there is here also contained an am∣plification of this punishment taken from the effect. And this is,* 1.13 that after this punishment they shall neuer goe, or doe so proudly as before, and so renowmed and glorious. For by this punishment the renowme, strength, name and glory of both these peoples shall be so cast downe and darkened, that neither people shall euer af∣terward be able to lift vp themselues vnto the olde dignitie, which they had vnder their kings. Therefore I take the worde (Romah) in good parte in this place. This to bee true, that which fell out vnto them, hath declared. For the kingdome of Israel vtterly pe∣rished: and the kingdome of Iudah was neuer afterward restored vnto his former glory & renowme, no not after their return from the captiuitie of Babylon, as may appeare Ezechiel 21. vers. 26, 27. of that which is threatned concerning the fall of Zedekiah, and his Kingdome, neuer to be restored to his former dignity in these wordes: Thus sayth the Lorde GOD, I will take away the Dia∣dem, and take off the Crowne: this shall be no more the same: I will exalte the humble and abase him that is high. I will ouerturne, o∣uerturne, ouerturne it, and it shall bee no more vntill he come whose right it is, and I will giue it him. The reason followeth in our Pro∣phet,* 1.14 because all that time following shall be an euill time, and a time of affliction or trouble. For albeit that the affliction of the Israelites, and especially of the Iewes, were eased, and di∣minished or lessened by GOD, and their condition or estate chan∣ged: yet the print and token of this iudgement of GOD the which is nowe threatned agaynst both those peoples remayned and abode still alwayes, euen very grieuous, and are manifest also at this day. It shall therefore be an euill time. By these so ma∣ny true and earnest descriptions of the punishment to, come the purpose of GOD was to recal them vnto a better and more sound minde, were they neuer so great Hypocrites, and stubborne.

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the portion giuen them sometimes by GOD the Lord in token of his fauour.

Vers. 6.

They that prophesied, prophesie ye not. They shall not prophe∣sie to them, neither shall they take shame.

* 1.15THis is the figure Hypophora, wherby he answereth an obiection or exception of that stubborne people, especially the Israelites, and by the selfe same the Prophet not onely signifieth, but also de∣clareth and liuely painteth out as it were in colours the impietie or vngodlinesse, and the more then bruitish contempt of God among them in this nation. This then was the exception of this people, and the same springing from notorious impudencie or shamelesnes & contumacie or stubbornnes against God, to wit, The Prophets shal not prophesie among vs, that is to say, wee will not suffer them to threaten these things vnto vs, yea, if any messenger of such feare & threatnings shall come vnto vs, we will send him packing, and will not suffer him to speake, to terrifie or feare our men. So Amos 7. ver. 12, 13. Amaziah sayth vnto Amos, O thou seer, goe, flee thou a∣way into the land of Iudah, and there eate thy bread, and prophesie there: but prophesie no more at Bethel: for it is the Kings chappel, and it is the Kings court. So Isai. 30. ver. 10. The people say vnto the Seers, See not: and to the Prophets, prophesie not to vs right things: but speake flattering things vnto vs, prophesie errors. This was passing wan∣tonnes against God, and blockishnes vnheard of, as if God there∣fore could be letted in his worke, because some stoppes and lets are layd in the way of his ministers, and for that they are forbidden to threaten those iudgements of God by the vngodly. The Prophet therefore answereth this disobedience two wayes.* 1.16 First, nay the Prophets of God shall preach and prophesie among you, in spite of your teeth, and in your hearing notwithstanding. Hereof there is example 1. King. cap. 22. ver. 8. in the Prophet Michaiah, who tel∣leth the trueth, notwithstanding the wicked King Achab hate him neuer so much, and cannot abide to heare him. And Amos 7. ver. 16. the Prophet ceaseth not to denounce God his iudgements a∣gainst Amaziah the priest, albeit he were forbidden by him to pro∣phesie in the land of Israel. Secondly, albeit these Prophets of God preach not,* 1.17 or prophesie not vnto this people, shall this people ther∣fore feele no punishment? Therefore in my iudgement the second

part of this verse is an interrogation, or asking of a question thus: If the Prophets prophesie not (to wit, as being stopped and letted by one meanes or other) shall they therefore (namely the people) not take shame? And it is easily vnderstood, what the Prophet would haue vnderstood, to wit, This people shall not therefore bee free from the punishment to come, although they will not haue the Prophets of God to threaten the same vnto them. The reason whereof followeth in the next verse.

Vers. 7.

O thou that art named the house of Iaacob, is the spirit of the Lord shortned? are these his workes? Are not my words good to him that walketh vprightlie?

* 1.18THis is the rendring of a reason of the former reprehension, ta∣ken from the nature of God, and the force and power of his spi∣rit, the which by no meanes can be let, changed, restrained, short∣ned, shifted off, or pent vp, but that it will effect or bring to passe those things which God willeth, and hath decreed, howsoeuer men seeke shifts and starting holes,* 1.19 and goe about to mocke and dallie with God. And this verse hath three certaine pointes to be noted.* 1.20 The first is the maner of speaking. The second, the epithet or title the which is giuen vnto the Israelites, vnto whome the Prophet speaketh in this place. The third, the manifold reason,* 1.21 for the which they are shewed to be reproued worthely, and this their co∣gitation or surmise and mocking of God declared to be altogether absurd or foolish, and blasphemous. For the first,* 1.22 the maner of spea∣king is an earnest interrogation or asking of a question, and the same repeared, [unspec 1] wherewith the dull consciences of these men are not onely pricked, and stirred vp: but also is prooued (albeit, they would denie that which is here set downe) that the same notwith∣standing is true, and acknowledged of all other people. Hereunto therefore appertaine the so often interrogations of this verse. [unspec 2] Now the title which is here giuen vnto the Israelites, doth the more con∣demne them, and make them vnexcusable, who thinke such things of God, and by this cunning goe about to limit the wordes of God, or to disanull them, to wit, looke by how much the more they doe glorie and boast of the true feare, and true knowledge of the true God, vnder this selfe same name of Iacob, with the which they doe ambitiouslie and proudely vaunt themselues aboue other men, and people of the world. For they call themselues the house of Iaacob,

and such also they will haue themselues accounted for to bee: yea they are so termed of other people. And by this name they doe shew that they are come of Iacob the seruant of God, and Patri∣arch, that they are his seede and familie blessed and chosen of God before or aboue others, & who therefore ought the more to knowe and reuerence God. But in this place there is a certaine secret An∣tithesis or contrarietie betweene To be called the house or familie of Iacob, and to be so in deede. They are called so both of themselues and also of others:* 1.23 but they are not so trueth. Further the rea∣sons of this reprehension, and of their foolish surmise of God, nay of their blasphemous suttletie (whilest to mocke the threatnings of God,* 1.24 they doe forbid his Prophets to prophesie and to preach a∣mong them) are three. The first, that the spirit of God cannot ther∣fore be let or bound, albeit that men his ministers and preachers be letted and bound. And thus much doth Paul witnes 2. Tim. 2. ver. 9. where he saith: Wherein (to wit, in the gospell). I suffer trou∣ble, as an euill doer, euen vnto bonds: but the word of God is not bound. For the efficacie or force thereof doth not depend or hang vpon the power, or mouth of men the ministers, but God alwaies wholly hath the same in his owne power, and vncorrupted and vndimini∣shed. There it shall alwaies be effectuall or of force, as Isai. 55. ver. 11. God himselfe doth witnes, saying: So shall my word bee that go∣eth out of my mouth: it shall not returne vnto me voyde, but it shall ac∣complish that which I will, and it shall prosper in the thing whereto I sent it.* 1.25 The second reason, because the workes, for the which God threatneth these things vnto them, are not the workes of Iehouah, that is, such workes, the which God can at any time allow or beare with all, but workes cleane contrarie vnto the iustice or righteous∣nes of God, and therefore such, as which (albeit all his Prophets should for euer hold their tongues) God will punish, and be auen∣ged on. There in this place the workes of Iehouah are by the fi∣gure Metalepsis called such workes, the which are acceptable vnto God:* 1.26 and the which doe agree with his commandements. The third reason, is taken from the wonted and vsual maner of the wor∣king of God, the which is manifest vnto all men, and cannot be de∣nied, to wit,* 1.27 that God is neuer wont to be sharp and bitter vnto the godly: for as much therefore as hee now sheweth himselfe to bee such a one vnto the Israelites, it is a token that they are vtterly vn∣godly, and consequently worthie to bee punished: albeit that a∣mong them his Prophets be silent and say nothing. Wherefore by

the workes of God, and the feeling of them towards such as are in deede godly, and fearing him, the Prophet sheweth that these men shall not therefore be cleared, nor found iust, albeit the Prophets holde their peace. For if they were godly, the workes of God al∣so towards them should be ioyfull, and full of peace, not of iudge∣ment. And euen hereby he answereth a secret complaint of theirs, as if they were punished of God beyond their deseruing.

Vers. 8.

But hee that was yesterday my people, is risen vp on the o∣ther side, as against an enemie: they spoyle the bewtifull gar∣ment from them that passe by peaceably, as though they returned from the warre.

* 1.28AN amplification of the former reasons of the iudgement of God against the Israelites by the reckoning vp of the sinnes, which they committed. And first of all there are here recited two, namely couetousnes and crueltie, and both of them publike, and common∣ly reigning among them without punishment. Their crueltie, for that they rise vp and set vpon all men, as if they were enemies,* 1.29 loo∣king for, thinking on, yea or deseruing no such thing at their hands, as were those, which liued peaceablie and quietly with them. This saying of Micheas seemeth to taxe or reproue a publike licentious∣nes or ouer great libertie in ranging against all men, the which at that time was vnpunished among the Israelites. For in that age especiallie wherein Micheas prophesied the Israelites were accu∣stomed vnto ciuill warres among themselues. Further he seemeth to call againe to remembrance that example of crueltie, the which the Israelites lately had shewed against the Iewes their brethren and neighbours, when as they spoyled and carried away of them two hundreth thousand persons, that is, of men, women, and chil∣dren, one with another, without al pittie or mercy. Read 2. Chr. 28. ver. 8. Of this crueltie and sleaing and spoyling one of another, Isai seemeth to speake cap. 9. ver. 20.21. when he saith: Euery one shall eate the flesh of his owne arme: Manasseh Ephraim, and Ephraim Manasseh, and they both shall be against Iudah. Therefore it is not without an Emphasis or carrying a vehemencie and force with it, when as Micheas saith (yesterday) that is to say lately, and as yet in most fresh memorie you shewed your selues cruell and rash against all men, yea euen your brethren. For these things were done vn∣der Achaz King of Iudah, and Phasea King of Israel, vnder whome

also this our Micheas liued.* 1.30 Their outragious couetousnes is also described, in that they spoyled all men, euen those which among their neighbours were their fellowes: finallie they robbed all their countrie men indifferently, so vnbridled was then their lewdnes and robberie. So commonly they vse to doe in Scotland and Aphri∣ca. But whereas he saith, Ye haue taken away the beautifull garment ouer against the garment: He signifieth that they tooke away from all men their best cloathing, as if it had been from their enemies, for these words to take away the cloake (the which among those peo∣ple was a most pretious and beautifull kinde of garment) ouer a∣gainst the garment, is as much to say, as to take away the cloake or some such other vpper garment, the which as the more costly, wee vse to weare vpmost or ouer the rest. For that is said to bee ouer a∣gainst the garment, the which is put ouer other apparrel as the more handsome and cleanlie.

Vers. 9.

The Women of my people haue ye cast out from their plea∣sant houses: and from their children haue ye taken away my glory continually.

* 1.31HEre is rehearsed a notable example both of this their crueltie, and also couetousnes: for that in the time of quiet and peace they notwithstanding handled and vsed with all crueltie euen wo∣men themselues and children, who otherwise are wont to be priui∣ledged and goe free in the time of warres and battaile. As for the women (a fearefull and vnwarlie kinde of people) they thrust them out of their houses by force, or else carried them away from them violently. The which seemeth to be referred vnto the selfe same cru∣el part of theirs, the which is 2. Chr. 28. ver. 8. of the great multitude of those of Iudah, led away captiue, reported in that place thus: And the children of Israel tooke prisoners of their brethren, two hundreth thousand of Women, sonnes and daughters, and carried away much spoyle of them, and brought the spoyle to Samaria. But these houses of theirs hee calleth the houses of delites, or pleasant houses, in the which those women were from their childehood most tenderlie brought vp, and therefore this trouble was so much the more hea∣uie and grieuous vnto them. For the woman kinde it is mostlie to keepe the house and to bee at home, and looke what houses they haue once and from their childhood been vsed vnto, they are great∣ly delited withall: and therefore are they wont to be drawne from

them with groat sorow & heauines. So thē these words (Their plea∣sant houses, or the houses of delites) are set downe greatly to moue af∣fection. Further, these selfe same Israelites do vncourteouslie & co∣ueteously spoyle or bereaue the children whilest they are yet most young and tender of their garments and clothing, the which (be∣cause in that age they are wont to bee giuen them somewhat trim and costly) they are called in this place (Hadari) that is, pretious ornaments. And the Prophet noteth out little children, being as yet most tender, to the end that this their couetousnes may seeme to be the more cruell. Last of all he addeth (for euer or continually) that is, making no end of robbing and spoyling. The which also doth greatlie amplifie or increase their sinnes and wickednes. Con∣ferre with this place that of the 12. Psal. ver. 5. Now for the oppressi∣on of the needie, and for the sighes of the poore, I will vp saith the Lord, and set at libertie him, whom the wicked hath snared. And Psal. 146. ver. 9, The Lord keepeth the strangers: he relieueth the fatherles and widdow: but he ouerthroweth the way of the wicked.

Vers. 10.

Arise and depart, for this is not your rest: because it is polluted, it shall destroy you with a suddaine destruction.

* 1.32THe conclusion. Therefore these shall be punished, and that wor∣thely, by God: and shall of God be driuen into exile or banish∣ment by force, being spoyled of all their goodes, and led away from their owne natiue countrey, like as they spoyle others, and draw them away from their countrie and houses. But here in this verse there is conteined a secret Hypophora,* 1.33 or answering of an ob∣iection. For when as the land wherein the Israelites dwelt, was gi∣uen vnto them by God himselfe peculiarly for a possession, as the godly doe acknowledge Psal. 44. ver. 3. They inherited not the land by their owne sword, neither did their owne arme saue them: but thy right hand, and thine arme, and the light of thy countenance, because thou didst fauour them: these tooke exception and obiected, That therefore they and their successors should be and dwel in it for euer. God therefore answereth. Not so, for you haue polluted or defiled that land. Therefore it also shall spue you out, and that most vio∣lently, and so the captiuitie or banishment of your whole nation shall be most sorrowfull, and vniuersall. So God threatneth the Is∣raelites Leuit. 18. ver. 25. saying: And the land is defiled, therefore I will visite the wickednes thereof vpon it, and the land shall vomit out

her inhabitants. Therefore certaine countries, and certaine cities are giuen vs by God to be inhabited,* 1.34 that in them we should serue God holilie, not that we should with our sinnes defile those lands. Wherefore Psal 107. ver. 34. Dauid teacheth vs, That God turneth a fruitefull land into barrenes for the wickednes of them that dwell therein. And ver. 39.40. that for the same cause Men are dimini∣shed, and brought lowe by oppression, euill, and sorrow: he powreth con∣tempt vpon Princes, and causeth them to erre in desert places out of the way.

Vers. 11.

If a man walke in the spirit, and would lie falselie, saying: I will prophesie vnto thee of wine, and of strong drinke, hee shall e∣uen be the Prophet of this people.

* 1.35NNow at the last God sheweth into what contempt at the length, or despising of his Maiestie and true doctrine these fel∣lowes are fallen, namely, that now they would haue no true Pro∣phets: but would heare onely false and lying Prophets, and such as should feede men with winde, that is to say, mock them with vaine and feined promises. Of such speaketh Ieremie cap. 22. ver. 22. The winde shall feede all thy Pastors. And cap. 5. ver. 13. And the Prophets shall bee as winde and the worde is not in them: thus shall it come vnto them.* 1.36 And Hosea cap. 12. ver. 1. Ephraim is fed with the winde, and followeth after the East winde. So then there are two things to bee noted in this verse. The one, the phrase or kinde of speaking,* 1.37 the which describeth or setteth forth this disobedience of the Israelites. And it is a Mimesis, or imitating and following of the wordes of the false Prophets. For he expresseth the wordes of the false Prophets, that hee may the more easelie lay the whole matter before their eyes, and shew it to be true. The wordes were, I will preach (said these false Prophets) or Prophesie vnto thee for wine, and for Sicera, that is, for euery sweete drinke, and strong, such as will make drunke, the which shall be vnto thee and growe this yeare. For I thinke that in these wordes is not so much signified the price or reward (the which notwithstanding these Prophets required, as namely being in deede hirelings) as the thing it selfe to bee no∣ted, whose increase they promised vnto the Israelites as from the mouth of God, that they might turne them away from the threat∣nings of the true Prophets, and from the feare of the iudgements of God. Example 1. King. 22. ver. 12. in all the false Prophets which agree with Zidkiiah against Michaiah, and prophesie vnto the

King, saying: Goe vp to Ramoth Gilead, and prosper: for the Lorde shall deliuer it into the Kings hand. And ver. 24. When Zidkiiah smi∣teth Michaiah, and asketh him, when went the spirite of the Lorde (which he neuer had) from me to speake vnto thee? So Ierem 28. ver. 2. Hananiah the false Propher lyeth, and saith: Thus speaketh the Lord of hostes, the God of Israel, saying, I haue broken the yoke of the King of Babel. And therefore against such in the chapter following ver 8. Ieremie saith thus vnto the people: Thus saith the Lorde of hostes, the God of Israel, let not your Prophets and your south sayers that be among you, deceiue you, neither giue eare vnto your dreames, which you dreame. For they prophesie you a lye in my name: I haue not sent them, saith the Lord. And ver. 21. setting downe particular ex∣amples: Thus saith the Lord of hostes the God of Israel, of Ahab the sonne of Kolaiah, and of Zedekiah, the sonne of Maaseiah, which prophesie lyes vnto you in my name, Beholde, I will deliuer them into the hand of Nebuchad-nezzar King of Babel, and he shall slaie them before your eyes. Therefore concerning the Prophesies of such as these, it shall fall out as Paul writeth 1. Thess. 5. ver. 3. When they shall say peace and safetie, then shall come vpon them suddaine destruction, as the trauaile vpon a woman with childe, and they shall not escape. Wherefore the Prophet to shew this humor of the false prophets in preaching lyes for gaine vseth the letter Lamed, and not the worde (gnal) that as I said, he might signifie that these when afflictions or troubles were at hand, setting themselues against them promised that all should be well, but falsely notwithstanding.

* 1.38The second thing that is here to be noted, containeth a descrip∣tion or setting out of these false Prophets by their epithets or titles, the which are here twaine: for they are said To walke in the spirite or winde, that is to say, to seeke after and boast of vaine things. For the word spirit or winde in this place,* 1.39 and often else where doth signi∣fie emptie promises, smokie boastings, & vaine, as it doth Oseas 8. ver. 7. For they haue sowne the winde, and shall reape the whirlewinde. And Prouerb. 11. ver. 29. He that troubleth his own house, shall inhe∣rit the winde. So then these false Prophets are but things puffed vp with winde, cloudes without water, as Iude saith in his epistle ver. 12. speaking swelling vanitie, as Peter saith Epist. 2. cap. 2. ver. 18. In a word, great boasters, but vaine. Also they are said to lye falsely.* 1.40 For they are found to promise false things, that is to say, not igno∣rantly, as it often falleth out beyond our hope, but wittinglie and knowing of it, and therefore to lye, that is, of set purpose

to deceiue men, whereby their offence is shewed to bee the more shamefull, and the lesse excuseable. After the same manner, and with the same colours are false prophets painted out by Peter in his second epistle cap. 2. and by Iude in his epistle. And therefore they are most mad, and enemies vnto their owne saluation, which wish for such teachers, follow them, or preferre them before the true prophets of God. The which thing notwithstanding the spirit of God hath foretold shal fal out vnto vs vnder the gospel. 2. Tim. 3.

Vers. 12.

I will surely gather thee wholly, O Iaacob: I will surely ga∣ther the remnant of Israel: I will put them together as the sheepe of Bozzah, euen as the flocke in the midst of their folde: the cities shall be full of brute of the men.

* 1.41A Consequence, or shewing what followeth after these great sinnes. For the Prophet sheweth, what followeth worthylie of so notorious and shameles publike contempt or despising of the trueth and louing of lying, to wit, vtter destruction of the whole nation, and the same also most miserable. So Paul 2. Thes. 2. vers. 11, 12. teacheth what should ensue vpon those that receiued not the loue of the trueth, that they might be saued, saying: Therefore God shall send them strong delusion, that they should beleeue lies, that al might be damned, which beleeued not the trueth, but had pleasure in vnrighteousnes.* 1.42 First then in this verse is set forth the fall and de∣struction of this whole nation of the Israelites, the which is distin∣guished or seuered out from the Iewes, because that God will ga∣ther together all Iacob out of euery quarter of theirs, and will as∣semble together the Israelites either lying hidde and scattered for feare of their enemies, or continuing and abiding yet by compa∣nies, and commonly in their townes and cities. For the Prophet vseth such wordes as doe containe all the kindes of gathering of a thing together, to wit, (Asaph, and Kabats) God then will ga∣ther them together, not to saue them, but to slay them, as sheepe of Bozra, that is, fat, and fitte, and appointed for the slaughter. For Bozra was a pasture countrey, and a rich, from whence most fatte sheepe and meete for meate, were set to the shambles, and were killed. And hereunto alludeth the Prophet Isai cap. 34. vers 6. when he sayth, The sworde of the Lord is filled with blood: it is made fat with the fat and with the blood of the lambes and the goates, with the fat of the kidneies of the rammes: for the Lord hath a sacrifice

in Bozrah; and a great slaughter in the land of Edom. So thē the Lord will gather the children of Israel together vnto the slaughter: both all, and together, yea and euen those which hoped that they should be left and saued, at least wife had escaped many dangers. For GOD will not spare euen these, neither shall they therefore escape. To bee short, they shall bee gathered together by God as a flocke of sheepe to be slaine, and that same multitude shall bee great, the which in those places shall bee gathered together, and as a great flocke, they that are gathered together and captiues, shall in the folde by reason of the multitude be in a tumult and vprore. There∣fore these so many threatnings the ouerthrowe of this whole kingdome of Israel be it neuer so grent is described.

Vers. 13.

The breaker vp shall come vp before them: they shall breake out and passe by the gate, and goe out by it, and their King shall be before them, and the Lord shall be vpon their heads.

* 1.43NOw in this verse the great miserie and most heauy plight of the ouerthrow and destruction of the same people is liuely de∣scribed, as it were by a certaine laying of it open vnto the eye to be seene: namely, that both they with so many their miseries to come might be moured and repent: and we also which reade these things by this description or table of the iudgement of God against the rebels and vngodly and wicked men, might be afraide on our own behalfe, and therefore liue holilie and iustly:* 1.44 but the description of this miserie seemoth to containe these foure things. First, the as∣sault & breaking in of their enemies vpon thē. For their enemies are said that they shall be breakers vp:* 1.45 for they shal not vse the Israelites whom they shall take, gently and courteously, but sharpely, they shall handle them hardly and cruelly, and shall leade them away, as those sometimes leade a way vnto their quarries and mine pits such as were condemned to digge mettals. For the enemies as they goe shall breake vp all things before the Israelites, to shew the fu∣riousnes of their mindes, and their anger against them, the which is a most miserable thing vnto them that are nowe captiues,* 1.46 and bringeth great trembling and feare. Secondly, these enemies are sayd that they shall march or goe before the Israelites, and lead them through the middest of the ruine of their cities, to wit, in de∣spight and contempt, and to increase and adde sorrow vnto them afflicted or troubled already. Therfore both the enemies thēselues

shall passe through the gates of the cities, cast downe and broken by them, and also shall leade the captiue Israelites in spite of their teeth by the rubbish of them, miserable and lamentable to behold. This may be the first sense or meaning: or also that the multitude of the captiue Israelites may be shewed,* 1.47 the Prophet sayd that it shall come to passe, that the gates of their cities shall bee bro∣ken downe because it would be too tedious or troublesome and long to leade them through the gates by couples, and two by two: Therefore that they may go gathered together, and by heapes and companies, the gates shall be throwne downe, and these poore mi∣serable Israelites shall follow their enemies going before them, as the flocke or heard followeth Polyphemus and their hangman. Thirdly,* 1.48 their King also is said that he shall bee among them cap∣tiue, and after the manner and shew of a triumph (the which by the enemies shall be made of them) to be shewed first of all, and to be led loden with chaynes and irons among the other captiues. The which sight and shewe of captiuitie is no doubt most pitiful, to wit, when as not onely the people, but also the king himselfe, and the princes are seene to be in the same miserie, yea and that formost,* 1.49 and put vnto vile shame and reproch. Fourthly, it is ad∣ded, God himselfe shall goe before, as the Captaine of the enemies band, as Abd. cap. 1. namely, that both the Israelites and also other men may vnderstand, that these things came to passe worthily for their sinnes, and that they are the vengeance of God iustly angry against them, from the which they cannot now deliuer themselues, when as God fauoureth their enemies, and in his anger hath forsa∣ken them. These questionles are fearefull things, and to be trem∣bled at, the which ought to breede in our mindes a wonderfull and fearefull conceiuing of the iudgements of God: and so consequent∣ly to call vs backe by times, from all kinde of wickednes, least wee fall into the same euils or punishments. That which the Christian captiues at this day haue experience of vnder the Turkes, as for ex∣ample the Hungarians.

Notes

• * 1.1

  Hebr. is in power.
• * 1.2

  The second ser∣mon of Mi∣cheas.
• * 1.3

  Two partes of this verse.
• * 1.4

  1. In the word (Woe)
• * 1.5

  2. In the rest of the verse briefely descri∣bing the great wickednes of the Israelites by the effects, which are twaine.
• * 1.6

  The former matter made more plaine by two examples, declaring
• * 1.7

  1. Their couetous∣nes that can neuer be satis∣fied.
• * 1.8

  2. Their vnmer∣cifull cruelnes.
• * 1.9

  Foure things to be noted in this verse.
• * 1.10

  1. Who threat∣neth.
• * 1.11

  2. To whom this punishment is threatned.
• * 1.12

  3. What punish∣mēt god threat∣neth vnto them
• * 1.13

  4. An amplifica∣tion of this pu∣nishment takē from the effect
• * 1.14

  A reason of this so great punishment.
• * 1.15

  The figure Hy∣pophora, or an∣swering an ob∣iection. What this fi∣gure is, see A∣mos cap. 5. ver. 21.
• * 1.16

  1. God his Pro∣phets shall pro∣phesie, whether they will or no, that forbid thē
• * 1.17

  Though the Prophets being forbidden, pro∣phesie not, yet shall not the people therfore escape vnpu∣nished.
• * 1.18

  A rendring of a reason of the former repre∣heasion.
• * 1.19

  Three partes of this verse.
• * 1.20

  1. The maner of speaking.
• * 1.21

  2. The title giuen to the Israelites
• * 1.22

  3. Many reasons, why they are reprehended.
• * 1.23

  3. Three reasons of this repre∣hension.
• * 1.24

  1. The spirite of God is not bound though the ministers thereof be so serued.
• * 1.25

  2 Their workes are such, as god can neuer allow nor beare
• * 1.26

  What the fi∣gure Meta∣lepsis is, see O∣seas cap. 4. v. 18
• * 1.27

  3. God is neuer sharpe vnto the godlie.
• * 1.28

  An amplifica∣tion of the for∣mer reasons of the iudgement of God against them.
• * 1.29

  1. Crueltie.
• * 1.30

  2. Couetousnes.
• * 1.31

  An example of their crueltie and couetous∣nes.
• * 1.32

  The conclusion.
• * 1.33

  What the fi∣gure Hypopho∣ra is, see Amos cap. 4. ver 21.
• * 1.34

  Why God gi∣ueth vs lands and countries to inhabit or dwell in.
• * 1.35

  Vnto what contempt of God and his doctrine the Is∣raelites were come.
• * 1.36

  Two things to be noted in this verse.
• * 1.37

  1. The phrase. What the fi∣gure Mime∣sis is, see Oseas cap 4. ver. 18.
• * 1.38

  2. A description of the false prophets by two titles.
• * 1.39

  1. That they walke in the winde.
• * 1.40

  2. That they lye falsely.
• * 1.41

  What follow∣eth their con∣tempt of the truth and loue of lying.
• * 1.42

  The destructiō of the whole nation of Israel
• * 1.43

  The great mi∣serie of the ru∣ine & destru∣ction of this people.
• * 1.44

  The descriptiō of their miserie containeth soure things.
• * 1.45

  1 The breaking in of their ene∣mies.
• * 1.46

  2 They shall goe before thē, and leade them through the midst of the ruines of their cities.
• * 1.47

  Another mea∣ning of this place.
• * 1.48

  3. The king of the Israelites shall be among them
• * 1.49

  4 God himselfe shall goe before them, as Cap∣taine of their enemies band.