THIS verse containeth both the calling of the Prophet,Contents of this verse. as the ratifying of his office to come, 1. The calling of Ionas. and also the name a [...] stocke of Ionas him selfe. 2. His name and stocke. 1. His calling. He was therefore called by God, [...] tooke not vpon him this counsaile and purpose of any priu [...] [Page 89]surmize and thought of his owne. Therefore when as Ionas followeth not his calling, he resisteth against God calling him, and is become guiltie of most shamefull rebellion. Therefore that wee may vnderstande the sinne of Ionas, and of all o­thers that obey not God, when he calleth, their lawfull cal­ling is first to be noted, the which here is expressely concer­ning Ionas set downe, and else where in like manner of o­thers, as 1. Sam. cap. 3. of the calling of Samuel, and of his obedience beeing called, and so also of Paul, as he before A­grippa testifyeth of himselfe Act. cap. 26. from the 16. verse vn­to the 21. 2. His name & stocke. And the name and stocke of the Prophet here ex­pressed, doe shewe more certenly that he was euidently and peculiarly called of God vnto that office, the which afterward notwithstanding he did refuse.

A Plainer expressing of that in the first verse. For he shew­eth what that worde of God was, A plaine lay­ing out of all the circumstan­ces of Ionas his calling, & why. the which in the for­mer verse he said, came vnto him. And briefely, he stayeth vpon the laying downe of euery the circumstances of his calling, to the ende that we may knowe that his calling was certaine, and from God, and that he sinned not of ignorance, as one which had knowne nothing at all what he had commaun­ded him, but of a setled and purposed obstinacie or stubborn­nesse of minde.

The first circumstance is here expressed,1. Circumstāce, the commande­ment of God. namely the comman­dement of God him selfe, willing him to arise and goe, that is, all delay laid apart, and all hanging backe or excuse making set aside, to remooue from the place and lande in which he was. He is commanded to arise, and goe him selfe, that he should vnder­stande that he in his owne person must speake these thinges to the Ninivites in their presence, not by a substitute, or to get another to doe it for him. For those whome God calleth vnto the office of teaching his Church, ought to execute this office by them selues, and not by others for them. A pastour must attende vpon his charge, vnlesse the more speciall good and seruice of the Church require his absence. In this case he may substitute a man: so was the absence of Epaphras at Colosse, [Page 90]and of Timothy at Ephesus supplied by Tychicus. Calv. Colo [...] chap. 4 ver. 7. and 2. Tim. 4 9, 10.

2. Circumstance.2. Circumstāce. The place whi­ther he was to goe. The Prophet himselfe sheweth the pla [...] vnto the which God precisely sendeth him, and this is Ninive, th [...] great and wealthy citie, of the which shalbe spoken hereafter, [...] whereof we reade Gen. cap. 10. ver 11. that it was builded by [...] shur: and this citie was in Assyria out of the promised lande, [...] borders of the elect or chosen people. Question. But why is Ionas sent [...] to it, and doth Nahum afterwardes prophesie of it? whenas t [...] Prophets of God for the most part, were appointed and sent t [...] to the Israelites, and not vnto the Gentiles? Answer. I answeare, beca [...] that God by this threatning and meanes would shewe, Why Ionas was sent vnto the Gentiles. that [...] onely among the Iewes and Israelites, but in all nations [...] people that he is a reuenger and punisher of wickednesse, an [...] chalenger of his owne right, and therefore the God and Lorde all peoples, yet not the Redeemer of them all in Christ, but o [...] ­ly of his Church. Eph. chap. 5. ver. 6. Let no man deceiue your vaine wordes: Proofes that God is a reuen­ger & punisher of wickednes. for, for such thinges commeth the wrath of God [...] on the children of disobedience. Coloss. chap. 3. ver. 6. Mo [...] therefore your members which are on earth, fornication, vncl [...] ­nesse, the inordinate affection, euill concupiscence, and coue [...] nesse, which is idolatrie. For the which things sake, the wrath of [...] commeth on the children of disobedience. Rom. chap. 1. ver. 18. [...] the wrath of God is reuealed from heauen against all vngodlines, [...] vnrighteousnes of men, which withhold the truth in vnrighteous [...] and ver. 28. For as they regarded not to know God, euen so God del [...] ­red them vp into a reprobate minde, to doe those things which are [...] conuenient. Rom. 3. ver. 29. God, That he is God and Lord of all. is he the God of the Iewes onely, [...] not of the Gentiles also? Yes, euen of the Gentiles also. Psal. 105. ve [...] He is the Lord our God, his iudgements are through all the earth [...] ph. 5.23. For the husband is the wiues head, euen as Christ is the h [...] of the Church, That Christ is the Redeemer of his Church. & the same is the sauiour of his body. Therfore o [...] Prophets also, as Isaias and Ieremias, haue prophesied agai [...] the Gentiles. Another cause of the sending of Ionas vnto Ni­niue. But by this meanes moreouer, and sending of [...] Prophets vnto straungers, and such as were vncircumcised, G [...] would reprooue the desperate stubbornnesse of the people [...] Israel, the which could not be mooued by so many his Prophe [...] by so many threatnings, when as the infidels, or vnbeleeuers no [...] ­withstanding, did by and by obey euen the voice of one Pro­phet, yea and the same beeing Ninivites, that is, the might [Page 91]lordes of things, and the most wealthy Monarkes or Emperours of the world, and consequently most proud persons. Mat. 12.41. The men of Ninive shall rise in iudgement with this generation, & condemne it: for they repented at the preaching of Ionas: and behold, a greater then Jonas is here. The like is Luc. 11.33. which shew­eth both the speedy repentance of the Ninivites, and that the same shall turne unto the condemnation of all others, whome their example, or greater then they can not move to doe the like.

In the third place is set downe the cause of this punishment and denuntiation or forewarning, 3. Circumstance The cause of this punishmēt. the which God would haue to be given unto the Ninivites. And this same was most iust, so that Ionas ought the more willingly to obey it, that he might be a defender of the power of God contemned by the Ninivites wallowing yet in their sinnes. Now this cause is not some light small offence of the Ninivites, but most grievous, olde, Sinnes are then said to crie up into heaven, when as they are notorious, and exceeding grievous, and in a maner past all hope of a­mendment. & stub­borne disobedience against God, so that their ungodlinesse and wicked life is said to have come up come up even unto heaven, as Genes. 18.20, 21, Then the Lord said, Because the crie of Sodom and Go­morrah is great, and because their sinne is exceeding greevous, I will go downe now, and see whether they have done altogether according unto that crie, which is come unto me: and if not, that I may know.

Antithesis, or the contrary unto that which God before com­manded.The rebellion of Jonas laid out and enlarged by all his cir­cumstances. For the rebellion of Ionas, and the same advised and determined upon, is opposed or set against the commandement and appointment of God, the rebellion it selfe also the prophet layeth out, and enlargeth by all the circumstances thereof, that he may give full testimony or witnesse of his sinne. And here let us learne by his example to give the glory unto God, and to iusti­fie him, and not our selves, in his iudgements against us, albeit the same be sharp. So doth David Psalm. 51. v. 4. when he saith, A­gainst thee, against thee onely have I sinned, and done evill in thy sight, that thou mayest be iust when thou speakest, and pure when thou iudgest. And Psalm. 32. v. 5, 6. Then I acknowledged my sinne vnto thee, neither hid I mine iniquitie: for I thought, I will confesse against [Page 92]my selfe my wickednesse unto the Lord, and thou forgavest the punish­ment of my sinne. Selah. Therefore shall every one that is godly, make his prayer in a time when thou mayest be found: surely in the flood of great waters they shall not come neere him.

1. Circumstance His change of place.First then Ionas ariseth, that is, changeth the place in which he was before, and removeth from thence, as minding to with­drawe himselfe from the sight and presence of God himselfe: such as is the foolish and carnall thought of men, yet God is e­very where, Psal. 139.7. Whither shall I goe from thy spirite, [...] whither shall I flee from thy presence? &c. to the 13. verse. But the place being changed, where men haue seene God, or the wra [...] of God, they thinke that so they haue escaped his handes also▪ as Cain did, Gen. 4.16. Then Kain went out from the presence of [...] Lord, and dwelt in the land of Nod toward the East side of Eden.

2. Circumstance He fleeth to Tharsus.2. circumstance. He fleeth to Tharsus, that is, as some inter­prete it, into a farre countrey which is called Cilicia. But as I ex­pound it, to wards the sea: and he came afterward unto Tarsis and to the Sea. For here he generally taketh this worde Tars [...] for the sea, as it is also taken 2. Chron. cap. 9. vers. 21. For th [...] Kings shippes vvent to Tharshish (or to the sea) vvith the ser­vants of Huram, every three yeere once came the shippes of T [...] ­shish and brought golde and silver, yvorie, and apes, and pecockes▪ For the Hebrewes call every sea Tarsis, of his skie-like or bleu­ish colour: as the Greekes and the Latines call every Sea Pon­tus. Ovid. All was Pontus, or a sea, and the sea vvanted shoare▪ He fleeth unto the sea, and minding to take shipping to loppe [...] because at that time that way they used to travell unto that cu [...] ­try, that the Iewes would rather go and travell thither by sea, th [...] by land, by reason of the commoditie of sailing, and the king­domes of uncircumcised nations lying betweene, if they should passe by land.

3. Circumstance His advised & setled, [...]urpose to sl [...]e, and so to breake the com­mandement of God.3. circumstance. Hee him selfe declareth with what advise purpose of minde, and stubbornnesse he despised the comman­dement of God, and did refuse or flee his [...]ppointment. He com­meth unto Ioppe a sea city, of the which see Ios. cap. 19. ver. 46. Actes cap. 10. ver. 5, 6 there he hyreth a shippe, he payeth the master of the shippe also beforehand: he chooseth rather to ioyne himselfe with the marriners and other infidels, then not to flee at all. All which things doe argue or evidently shewe a stub­borne mind, and an especiall purpose to flee.

Last of all Ionas doth this, to flee from the presence of God, and to refuse his expresse commandement, 4. Circumstance He fleeth from the presence of the Lord. and that wittingly and knowing of it. In which wordes the greatnesse of his fault is sufficiently enough painted foorth. Yet some will rather have these wordes, from the presence of the Lord, to be expounded, that he fled from his office or gave ouer his office of a prophet.

Wherfore Ionas fleeth. But wherefore fleeth Ionas? Hee himselfe hereafter, namely, cap. 4. vers. 2. doth declare the cause. To wit, because he had seen very many threatnings of God foretold before that time by his prophets by the commandement of God, to become voide and of none effect, that is to say, not to haue beene put in executi­on by God: therefore hee did thinke that the like also would become of him, and those his threatnings, whereupon he also should be taken for a false prophet, and should be laughed at, as other prophets were, especially of those infidels, and skorners of God. The which thing he also had experience of, and saw to come to passe in the middest even of the land of Israel, as ap­peareth 1. King. cap. 22. ver. 18. of that which happened unto Micheas the sonne of Imli, at the hand of king Achab and his false prophets. Read the place. And 2. King. cap. 9. ver. 11. where they aske Iehu after this manner of one of the sonnes of the pro­phets, which came to anoint him king: Ʋ Ʋherefore came this fellow (thus scornefully they speake of him) vnto thee? &c. And 2. King. cap. 2. vers. 23. where Elizeus is mocked by the little children of Bethel, who call him bald-pate, saying, Come up thou bald head, come up thou bald head. For about those dayes, or a little after, lived Ionas towards the ende of the age of Elizeus. Being therefore carefull of the reteining and keeping whole and sound of the authoritie and dignitie of his ministery and of him selfe, measuring and seeking to establish the same carnally, that is, according unto his owne minde, and the worldly wisdome of his owne wit, he supposeth that this whole commandement and charge of God will be but laughed at; and get unto himselfe ra­ther discredit, then cōmendation unto God, and his office of pro­phesying. He therfore fleeth, and refuseth to execute it. We must not iudge of the successe of God his matters ac­cording unto the wisdome of the flesh. And these things do also fall out unto us so often as we doe make reckoning of the worke of God, & of the successe & profit therof according to the iudgement of carnall wisdome: and so long as we doe not commit unto him both the whole work, & also the issue & falling out of the same. And this we ought indeed to do: as the prophet [Page 94]David teacheth us Psal. 37. ver. 5. when he saith. Commit thy we unto the Lord, and trust in him, and he shall bring it to passe. And here with all the godly comfort themselves, when as they can not d [...] ­suade Paul from going up to Ierusalem Act. 21.14. saying, Th [...] will of the Lord be done. And Paul Galat. 1.16. testifieth of him­selfe that when he had once received from God commission [...] preach unto the Gentiles, he forthwith addressed himselfe there unto without taking any wordly advise, as it is there expressed, an [...] was before alledged in the very entraunce into this proph [...] pag. 107. Sect. 10. Moses in deed refuseth at the first, Moses. Ieremy. Exod. 3. [...] so doth Ieremy also: but yet afterwardes they obey. But Ion [...] continueth in refusing, according unto the iudgement of carn [...] and fleshly wisdome.

The secōd part of this chapter of the iudge­ments of God against Jonas for his disobedi­ence. 1. The tempest. 2. He is cast into the sea. The tempest described 1. By an extra­ordinary wind.THE second part of the chapter unto the 13. verse. in [...] which is shewed what iudgements of God did pursue Io [...] fleeing from God, the very infidels being witnesses and ackno [...] ­ledging the same. And first of all, a tempest, and the same mo [...] cruell and raging, is sent by God upon the whole shippe and [...] only for Ionas his sake sailing with them. Secondly he himse [...] (condemning himselfe by his owne sentence) is cast into these [...] the infidels beholding and perceiving the iudgement of God a­gainst him. And the tempest it selfe is here described very feare full: first by a winde, and the same most vehement or strong, a [...] sing or sent upon the sudden, and beyond the common obse [...] ­tion or marking of the marriners: so that it might easily appeare that some thing was then done meerely by God, and extraord [...] ­narily. This kind of winde Luc. 8.23. is called Latlaps, that is, [...] whirle winde. and Act. 27.14, Anemos Tuphonikos, a stormy wi [...] called Euroolydon. 2. By the trou­bling of the aire 3. By that which followed tow­ards the ship. Secondly by the troubling of the aire, where by the storme arose, and the same a very great one. Thirdly, b [...] the consequent, or the effect that followed, the ship was in ve­ry great hazard to be lost or to suffer shipwracke. Compare th [...] place with the shipwracke of Paul. Act. 27.14. &c.

Question. Here a question is demanded, why others shoulde come [...] daunger of loosing their life for Ionas his sake, who onely w [...] [Page 95]guiltie? Answer. I answer, that God hath alwaies cause sufficient, why to destroy us both every one particularly, and all of us generally, and that for our owne sinnes, and not for the sinnes of others, al­beit that God many times have occasion ministred from others, with whome we liue, to execute his iudgements against us.

AN amplification of the tempest, that is, of the danger and iudgement of God sent upon them for Ionas his sake, An amplificatiō of the temp st by three effects. 1. The feare of the mariners. by three most grievous effects or adjointes▪ the which are not wont to fall out, or be seene but in extreme shipwracks on the sea. First, the feare of the marriners, who otherwise are men well ac­quainted with these matters, and therefore hardy, unfearfull, and carelesse. Secondly, the prayers o [...] the passengers: For every one of them in this so present danger, calleth upon that God, 2. The prayers of the passeger s. whom he served. For whereas Psalm. 107 vers. 23. to 33. (the whole place is worth the reading) it is said that God is called upon of them that are like to suffer shipwracke, albeit that this properly [...]e done of the faithfull and godly onely, in such sort as indeede [...]t ought to be: yet by the sense and telling of nature, it is done also of the infidels or faithlesse, but without true faith. Example in this place, and in Aeneas suffering shipwrack, lib. 1. Aenead. and in Vlysses Odyss. lib. 5. whereof appeareth that which Paul wri­ [...]th Rom. 1. & Act. 14.17. That men by the light of nature are [...]ght sufficiently that there is a god, By the light of nature men are taught that there is a God. and that he is the gover­ [...]our of this world, and that he is the authour & giver of life, and other good things unto us: but who he is they are ignorant, who have not learned it out of his word. True it is, that there are so ma­ny blasphemies and superstitions, as men doe make unto them gods, and powers to be worshipped: & yet in dangers especially do men fool [...]shly call upon, & worship for gods those powers or [...]dols, that is, images which they themselves do take for gods, Psa. 115. & 1. Corinth. 8. which plainly proove, 3 Effect of the tempest, the [...]a­fring out of the mar [...]s of the ship. that those which the heathē take for gods, are not so indeed, but idols. Thirdly, mother effect of this dāger is, the losse of the wares, & all the furniture of [...]he ship, that the ship being lightened or unloded the passengers [Page 96]themselves might be saved. So it is also done, Act. 27.18, 19. T [...] next day (saith Paul) when we were tossed with an exceeding temp [...] they light [...]ed the sh [...]p: & the third day we cast out with our owne hi [...] the tackling of the ship. For the ship is then carried more safely, [...] cause it doth more easily yeeld and give place unto the waves, [...] the windes. From hence groweth this saying, A man will give [...] things for his skinne. Iob. 2.4. Skin for skin (faith the devill) and that ever a man hath, he will give for his life.

Damages stir men up to call upon God.Finally here we learne how dangers do stirre us to call [...] on God, and to acknowledge him, yea and that earnestly, Psa [...] 119.71. Jt is good for me (saith David in that place) that I h [...] beene afflicted or troubled that I may learne thy statutes.

Jonas his secu­ritie, expressed by an antithesis, which is a fi­gure, in the which cōtraries are laide downe togither, as in this place, the behaviour of Ionas contrarie unto the passengers.There followeth by a figure called antithesis or the contra [...] (expressing the contrary disposition of Ionas) the sluggish [...] damnable securitie, or carelesnesse of Ionas. For beeing p [...] unto himselfe of his so great a fault, hee neverthelesse sleep [...] sweetly and quietly: and in the ship he setleth himselfe not [...] the earnest thinking upon his offence, nor unto repentance, [...] to the calling upon God for the same: but unto pleasant [...] sweet sleepe, as if he were guiltie of no crime, or worthy of punishment: nay hee sleepeth even unto a dead sleepe. Fo [...] snotteth and lyeth in the ship dead with sleepe, being notw [...] ­ [...]standing in greatest daunger, and while others call every [...] opon his owne God.All feeling of sinne, yea even in the most god­ly, cl [...]ane gone often, for a sea­son. Here it appeareth how blockish and [...] the conscience of men is many times in their sinnes, yea and [...] same very hainous, and how for the time all feeling of the iud [...] ­ment of God may seeme to be abolished, as it fared with [...] ­vid vid also after his adultery, 2. Sam. cap. 11. & 12.

An other am­plification of the carelesnesse of Ionas.An other amplification not of that tempest, but of the dam [...] ­ble securitie or carelesnesse of Ionas, and of the feeling of [...] iudgement of God being extinct or quenched in him. For [...] a shame that he, both an Israelite and a Prophet should be pu [...] mind of praying unto God by a man that was an infidell. H [...] [...] therefore raised up from that his unseasonable, and altogi [...] brutish dead slumber: and that with a grievous and sore reb [...] [Page 97]as if he had bene utterly godlesse, or blockish and foolish. For he slept, as one that did not feele the great danger wherein he was: or being plunged in the same, doth not for all this pray unto God with others for deliverance. He is awaked and raised up by the master of the ship, a man that was indeed an infidell, yet [...]ing this principle of the light of nature, That God is the author and gi­ver and preserver of our life, and that therefore in dangers he ought to be called upon.

And whereas he saith, Call upon thy God, the prophet sheweth that this master of the shippe was a meere idolatour, The shipmaster an idolater. which did thinke that every God was to be called upon, as for a true God. It was not therefore true invocation & prayer, or faith wherwith he called upon his God, or counselled Ionas to pray unto the true God: but only a feeling of nature, a feare of danger, and such like generall light of the knowledge and understanding of God, Men by the light of naturall reason, do know that there is a God. whereof Paul speaketh. Act. 14. ver. 17. Neverthelesse, he (that is, God) left not himselfe without witnesse, in that he did good, and gave vs raine from heaven, and fruitfull seasons, filling our hearts with food and gladnesse. And Rom. cap. 1. v. 20, 21. For the invisible things of God, that is, his eternall power and godhead, are seene by the creati­on of the world, being confidered in his workes, to the entent that they should be without excuse. Because that when they knew God, they glorified him not as God, neither were thankefull. Plato also lib. 10. de legibus, speaketh to this purpose.

THE third amplification both of the sluggishnesse of Ionas, and of the shipwrack, and of that same foule and cruell tem­pest, described before, by the effect, The third am­plification of the foule of Jo­nas by an extra­ordinary effect of casting lors. were unto men use both sel­dome for to runne, and not except the wrath of God doe mani­festly or plainly shew it selfe as it were from heaven, and extraor­dinarily, where with notwithstanding Ionas is not yet in such sort mooved, as that he doth confesse his fault. This effect is casting of lottes, and as it were an extraordinary speaking, and asking by God himselfe, with whome among these all, he should be so offended, that the same parrie might be iudged to be the cause of so great trouble unto the rest. Now the prophet doth amplifie [Page 98]or enlarge these things, both that his owne fault may appeare the greater, and also that the mercy of God towards him may be acknowledged to be the more singular: and finally that thorough the feare of so great a iudgement and danger, the rest may bee [...]e more fearefull and learne to obey God when he calleth For men very seldome grow to cast lots concerning the giving [...] themselves unto death, The casting of lots upon life & death, extraor­dinarie, and in what coses used. and this, not except either God him selfe by some extraordinary signe or token, as we haue said before, [...] shew that he is angry with some one among many: or that some thing be extraordinarily to be asked of God, the which men by their owne and worldly wisdom, without the iust offence of some other, are not able to declare.

Hereof are gathered two things, the one, that such was the tempest of the sea at that time, Two things to be noted. 1 so sudden, strange, and unusual that all men might easily perceive that it was sent from heav [...] by God being angry with some one of them. Therfore that th [...] might be knowen, by common consent they runne unto lots, [...] if it were to enquire at the mouth of God himself. For this is a thi [...] knowen among men not utterly void of goodnes and godlines even by the very light of nature, Gods providēce doth appeare in the lawfull use of lots. that in the use of such things, [...] wit, in the casting of lots, God, and the providence of God do [...] shine forth and appeare. For Salomon Prov. 16.33. saith: Th [...] lot is cast into the lappe: but the whole disposition therof, is of the L [...] Yet Ierome affirmeth that this was therefore done of these infe­dels, because that alwayes among profane and heathen men the use of lottes hath bene common, even in matters of small impor­tance. [...] point in what cases lottes both have, and also may be used. The other point is to be noted, to wit, that lots have, an [...] may be used both among profane, and also among godly men [...] matters extraordinary, and immediatly depending upon the w [...] of God, as Iosh. 7. for the finding out of Achan: 1. Sam. 14. fo [...] the trying who had eaten meate, contrary unto the oth taken [...] them by Saul: & Act. cap. 1. for the choosing of Matthias in the roome of Iudas. Hereupon lots that are lawfull, are called con­sultory, and divisorie. But such as are divinatorie, whereby they tell of things by way of soothsaying, and lusorie, or such as a [...] used in play, are to be condemned and disallowed, the which a [...] not onely curious, but also prophane and heathenish. Further, doubt not, but that albeit these, as Ierom saith, ranne easily to c [...] ­sting of lottes according unto the custome in those times used yet that they tooke this course and counsell with one consent [Page 99]by the only instinct or secret motion of God: because that God himselfe was minded to lay open before all men the fault of his blockish prophet, and to bring to light the things which he did hide and keepe close. And for this cause did the lot fall upon Io­nas.

THE figure Commoratio, or staying in or upon a matter, as in this place upon the particulars of the tryings out of Io­nas his fault. The figure commoratio. For here is severally set downe after what maner at the length, and by what degrees God both manifested, or o­pened the fault of Ionas, and also punished him for the same. And first of all he openeth the sinne of Ionas by Ionas himselfe, who first did stoutly hide and smother up the same. 1. The sinne of Jonas uttered by himselfe. For he ma­keth him the Cryar as it were, and the Teller of all things as they fell out, or were done. But first of all he is asked by the other pas­sengers, woondring at this man beeing so hated of God. And they aske him diligently, to the ende they may finde out, from whence that his fault might arise, that they may admo­nish him, and finde a remedie for that evill or mischiefe, if by any meanes it may be. Therefore it proceeded not of curiosi­tie, but of charitie and love and carefulnesse and trouble for the avoyding of the daunger and offence of God, that they so diligently enquire of Ionas, what is his occupation? what is his countrey? who is his people? from vvhence hee commeth? For by these sundry circumstances they supposed might be un­derstood and learned, in what thing especially Ionas had offended God: or else by all likelihoode that he followed some unhonest trade, as theeves and murtherers are wont to doe: or that he was descended and come of some nation alto­gether prophane, as the Canaanites &c. Therefore they aske and enquire of the cause of the disease and sore, that they may, if they can bring a medecine: and not to understand of certaine new matters, and such as they never heard of before.

The answer of Jonas.THE answer of Ionas, and the same indeed very short, b [...] in the which he sheweth unto them all things at large: b [...] that which is here recied or rehearsed conteineth onely th [...] summe and substance of the whole matter. And here two thing [...] are to be observed, 1. Ionas his true confession. and marked. First Ionas him selfe freely at truly confesseth the matter it selfe as it was. Therefore this a [...] ­swer of Ionas, and his free confession carrieth a token of h [...] earnest repentance, and of a feeling of the iudgement of Go [...] now by God himselfe stirred up, 1. What he [...]nswereth. and wrought in him. Secon [...] ­ly is to be noted what he answereth, namely, that hee is of s [...] a nation as feareth the true God, that is, of the Hebrewes: a [...] that he also feareth the true and almightie God, and which ha [...] power ouer this selfe same troubled sea, as he who is the [...] ­ker of the sea and of the lande. And all these things doth Ion [...] rehearse, not to commend unto them his owne godlinesse o [...] shewe himselfe to be voide of blame, or to purge or cleare h [...] selfe, or to lessen his fault: but to increase it, by taking a [...] from himselfe all excuse of ignorance or shifting of the ma [...] Futher in this place Ionas doth not now call himselfe a proph [...] being privie vnto his fault, and lest by so doing he might br [...] this so holy an office into contempt: and in this respect Paul [...] nieth himselfe worthy to be called an Apostle, 1. Cor. 15.9. [...] ing, For I am the least of the Apostles, which am not meete to be [...] led an Apostle, because I persecuted the Church of God.

He addeth last of all, that unto the same God (whom he b [...] worshipped, and from his cradle, as one being an Hebrew, [...] confessed to be Lorde of both heaven and earth) himselfe [...] notwithstanding disobedient, and a rebell, and that he was fled [...] from his presence, as from the power as it were and rule of Lord, lest he should do his commandements, witnessing that ran away malitiously or of a set purpose, and treacherously. A [...] such indeed & in truth ought our repentance for to be, What maner of repentance ours ought to be. the wh [...] in any case must be true & earnest, that it may give righteous [...] wholly unto God; & lay upon our selves wholly the whole fa [...] and sinne. As David doth, Psal. 51.4. saying, Against thee, ag [...] thee only have I sinned, and done evill in thy sight, that thou mayest [Page 101]iust when thou speakest, and pure when thou iudgest. And Psal. 32.5 Then I acknowledged my sinne unto thee, neither hid I mine iniquitie: for J thought, J vvill confesse against my selfe my wickednesse unto the Lord, and thou forgavest the punishment of my sinne.

A iustifying of God, and con­demning of Jo­nas by the hea­then.A iustifying of God is here adioyned, the which is made by the Heathen them-selues, whereunto also is ioyned the condemnation of Ionas with an earnest rebuking of him, made likewise by the same Heathen. And this was set down by the prophet, not onely that the course and proceeding in thinges might be understoode, as they fell out in order at that time: but also thereby to shewe his fault to be so much the greater and more shamefull, and to amplifie the same, which of the infidels themselves was iudged to be so grie­vous, and clearely to proove that the iudgement of God a­gainst him was iust. They all of them therefore are afraide when they heare these things, the which Ionas had saide of the true God, whome he had offended. And this feare was an acknowledging of his almightie power, and a confessing of the iust anger of God against Ionas, The passengers rebuke Jonas very sharply, but consider no­thing of their owne sinnes and offences. and so consequently against themselves also, the which were conversant, or had their aboade, and were carried in that shippe. Therefore considering the power of that God (whome Ionas had of­fended) and also the greatnesse of his offence they thinke that themselues now are not without daunger with him. 1 The feeling of the true God, otherwise tou­cheth the consciences of verie infidels, then doth the feare of their idols. They doe therefore grievously rebuke Ionas, because that so tre­cherously hee had prooved so mightie a God both against himselfe, and also all his fellowes which were ioyned with him. But concerning themselves and their owne sinnes a­gainst God, these good fellowes speake and thinke nothing. Hereof wee are to gather two things, the one, that the sence or feeling of the true God doth farre otherwise moove the con­sciences of very infidels and unbeleeving persons, 2 Sinne condēned by the light of nature in some sort. and doth pricke the same, then the feare of their idols doth touch them. The o­ther, that sinne namely, so far forth as it is a contempt or despising [Page 102]of God, is condemned by the testimony or witnesse of consci­ence, and the light of nature left in the same, of every man, whether faithfull or unfaithfull. For to the end that men should be left without excuse, God would have this feeling of his righ­teousnesse to reigne and dwell in our consciences, whereby we doe hold this generall principle, That we can not offend God scorfree, and escape without punishment. For Paul Roman cap. 1. ver. 31. speaking of the heathen, saith that they did know the righteousnesse of God, and that they which commit such things, are worthy of death, that is, the very light of nature did leade them hereunto, that sinne deserveth punishment. And therfore Isaias cap. 5. v. 18. crieth, VVo unto them which drawe in­quitie (that is, do nothing else but as it were with all their might maine purposedly commit sinne (with cordes of vanitie, and sinne as with cart ropes.

A deliberation what to do with Jonas.A deliberation or advise taking what to doe, the which pro­ceeded or came from the feare of God, which they had [...] ­ceived by the words of Ionas, & by experience it selfe. For on th [...] one part they see God to be iustly wraught with Ionas, they a [...] knowledge by the words of Ionas, that he is Lord of heaven a [...] earth, the which can stirre up, arme, and trouble all the element unto the revenge of his name, nay that he hath stirred them ready. And on the other part they see Ionas also to be now hu [...] ­bled and to become penitent for his sinne, to be a godly man, one that feareth that same God. They therefore take pity on hi [...] VVherfore they dare not rashly attempt or enterprise any thin [...] against him whom they acknowledge for the servant of them God, lest that God waxe angry with them also.

The passengers conceive hope of the savour of God towardes Jonas.Furthermore, out of that common principle and natural knowledge grafted in the hearts of men, (to wit, that God is mer­cifull and favourable unto them that repent) they do now conceive good hope of the wrath of God appeased towardes Ionas, or happily hereafter to be appeased. Beeing therefore troubled and perplexed or combred with these thoughtes, whe [...] as in the meane season the sourges and tempest of the sea ne­ver a whi [...] abated, they consult or take advise not onely with in them-selves, but calling Ionas him-selfe to counsail [...] [Page 103]what is needfull to be done, and what they should resolve or determine upon concerning him (whome God manifestly by himselfe called for, and had declared to be the cause of this dan­ger) that the wrath of God might be pacified.

In this deliberation appeareth first of all the singular curtesie and pitie of these marriners being otherwise barbarous and cru­ell men, the which wee ought to imitate or follow, 1. The curteous pitifulnesse of these marriners of vs also to be followed. even then when we see any man iustly for his deserts to be punished either by God, or else by the Magistrate, as an heinous offender. For we may not be like unto those bloudy Emperours of the Romanes, Tiberius, Caligula, Claudius, who were delighted with the blood and punishment of men, and used to come earely in the morning into the market place to behold their executions. For this is senslesse hardhartednesse and brutishnesse.

Secondly in these Marriners and passengers,2. These marri­ners hold the death of the godly precious. there is to be no­ted an image and shadow of true pietie or godlinesse, as being such, who doe account and hold as precious the death of the godly, and such as feare God, like as in his eyes it is so taken Psal. 116. vers. 15. where it is written, Precious in the sight of the Lord is the death of his saintes. Now the cause of this their delibe­ration or counsell taking was: because that storme and raging of the sea abated not, nor ceased.

The answer of Jonas.The answer of Ionas unto the former deliberation, the which in like maner conteineth two things. First the answer it selfe of Ionas: secondly the reason of the same. 1 Ionas answereth that he only is to be cast into the sea. The reason, 2 for that for his sake only, this tempest, by meanes whereof they all were in danger, hath arisen, and continueth, and so shall continue, untill hee as a sacrifice have received and suffered due punishment at the handes of God for this his rebellion. And as well in the answer as also in the reason of the same appeareth Ionas his true repen­tance and amendment, who now doeth franckly acknowledge his offence and fault, and the punishment the which God taketh and executeth upon him, is ready to undergo without any grud­ging, nay he doeth willingly offer himselfe thereunto, and with [Page 104]his owne mouth pronounceth or declareth him-selfe worthy of the same. This therefore is a true description of true repentance, that is, of an earnest acknowledgement of sinne, and of a minde changed, Ionas maketh this answerwith a true propheti­call spirit. and apprehending or laying hold of his God by faith, the which is opposed or set against that sluggishnesse or bloc­kishnesse the which was in Ionas before. The same appeareth David Psal. 51. & in Peter, Mat. 27▪ It appeareth furthermore tha [...] Ionas spake these things, and made this answer with a true pro­pheticall spirit, not of any grudging of mind against God, not of any excessive feare, not through hatred or wearinesse of life, be­cause that he was now knowen to be a rebell unto God: nor fi­nally moved with light or humane and worldly coniectures: but because God by lottes did openly, and as it were with his owne voice rouze him up, and aske, and call for him unto punishment. Ionas therfore doth not rashly offer himselfe unto death, but wi [...] undergoe that punishment (the which God evidently from hea­ven did lay upon him) and that willingly, because God so wi [...] have it.

The thirde part of this 1. chap. & the contents of the same.THE third part of the chapter, in the which is contained the execution of Gods punishment laide upon Ionas for his re­bellion And first of all there is before it set downe the purgati­on or excuse of the Marriners and passengers themselues, le [...] any man might thinke them to have done this of a certaine cru­eltie of minde. And in the verse following is conteined their pra [...] ­er and protestation before God. The excuse is, in that they ass [...] alwaies before they come unto Ionas himselfe. The example of the marriners. They rowe wi [...] all the might they can, the which here in Hebrew soundeth an [...] signifieth as much as the latine word sulcare mare, to forowth [...] sea. For the Marriners with their oares, doe make as it were, fu [...] ­rowes and ditches in the sea, when they row. They proove wit [...] all their might to bring the ship unto the land, and shore. The [...] wrastle against the winde and the tempest. They suffer them­selves also to be in that danger, untill that they indeed doe find that they assay all things in vaine, as namely having God him­selfe striuing against them. Then come they unto that last re­medie: wherein appeareth their singular humanitie or curtesie [Page 105]and compassion. For to have compassion on the afflicted or such as are in miserie, and to mourne with them that mourne, is the law of humanitie it selfe, and not onely the commandement of Paul. This example ought iudges for to follow, An example for iudges. and such as haue authoritie by the appointment of the law for the punishment of malefactours or offenders: to wit, iudges of life and death, that they doe not rashly, nor of a certen thurst and delight to shed mans blood punish and condemne men that are even worthy of death. For this is to murther and cut the throats of men, and not to punish.

The prayer of the marriners conteining three points.THE prayer of the marriners and passengers, wherein they purge themsclues before God, as they did before clear them selves before men of all suspicion of cruelty, or conceived ha­tred against his servant when as they executed upon him these iudgements of God. This prayer containeth three things. 1. That God will turne frō them the presens dan­ger. First they pray, that God will turne away frō them that present danger the which hung over their heads for that one mans sake. Wherin they secretly in their mind consider the law of Distributive iustice, To wit, that punishment doeth follow the authours and causes of the same, & that no man is iustly punished for another mans of­fence, as Abraham in his prayer unto God for the sparing of the good among them of Sodom & Gomorrah Gen. 18.25. seemeth to confirme, speaking unto God for them after this maner: Be it farre from thee from doing this thing, so slay the righteous with the wicked: and that the righteous should be even as the wicked, be it farre from thee. Shall not the iudge of all the world do right. 2. They pray a­gainst the death of Ionas. The second, they pray against the death of Ionas, that it namely be not laide to their charge, and that they be not punished therfore, when as in this behalfe they are only the executioners and instruments of Gods iudgement and will. For God himself calleth for him unto death. They adde the third thing for the which they both excuse themselves, & also doe praise God for his righteousnesse & iustice. They excuse thēselves, because it lieth thē upō to execute those things the which God will have & doth declare. 3. They excuse themselves, and praise God. And they praise god, in cōfessing that whē as god decreeth these things cōcerning [Page 106]Ionas, that he doth this iustly, and according unto his owne pro­per right, and most iust rule and power over all things. For thou dost this (say they) according unto thy good or iust and righteous will. For the Hebrewe Cephet signifieth not only thelesin, a willing o [...] will, but eudokian, that is, that same righteous and holy will of God, albeit in comprehensible, or not able of us to be conceived, whereby the decreeth all things. For in this sense is that worde taken and used Matt. 11. v. 26. The Greeke word in both places is Eudo chia. Jt is so, O father, because thy good pleasure vvas such. and Ephes. cap 1. vers. 5. Who hath predesti­nate vs to be adopted through Jesus Christ unto himselfe, according unto the good pleasure of his will.

Furthermore here is nothing spoken of the covenant of God [...] of Abraham, of Isaac, of the Messias. Because that albeit they conceive & make this prayer, The prayer of the marriners void of true faith. yet the same proceedeth or com­meth not from a true faith, but onely from that generall know­ledge, the which is in every man, who is not altogither godlesse or foolish, or madde. To wit, that God is righteous and merciful towards men. And therefore that he may be prayed unto of mea [...] for things that are iust and righteous, and that men are hear [...] of him. Yet notwithstanding this prayer hath something th [...] which we Christians may follow, Wherein Chri­stians may fol­low this prayer, and iudges in especiall. both in this that being in trou­ble they have recourse unto the true God alone: and also for the they doe shew themselves to have singular testimonies of the [...] ­stice and mercy of God, engraven in their mindes, and that the [...] doe aske no fond or foolish thing at the handes of God. This e [...] ­ample also ought iudges to imitate or follow, to wit, that they [...] prayer first, when as they are to condemne offenders, and [...] pronounce and give sentence upon life and death.

The conclusion of the whole for­mer discourse of this 1. chap.THE conclusion or knitting up of the whole former na [...] ­tion or discourse, wherein is shewed, what in the ende w [...] the issue of this rebellion of Ionas against God, and of the tem­pest arising in the sea for the same, as well in regard of Ionas hi [...] selfe, Ionas adiudged unto a most la­mentable death. as also of the marriners and passengers themselves. And in regard of Ionas, this was the end, how he was grievously pu­nished by God, and adiudged unto a moste lamentable death according to the iudgement of man (for he is cast into the raging [Page 107]and surging sea to be drowned) and that beeing first of all con­demned of treacherie against God by the infidels them selues. And to make short, here is declared, how Ionas himselfe was the proclaimer of his owne ignominie or shame, and sinne, the which notwithstanding he would before ful-faine haue kept close, and for the couering whereof he fled into strange nations (as into an vnknowne place vnto God) where he might be reprooued of no man. The like punishment had Dauid, hiding at first his adulterie with Bersabe a. Hereout appeareth what ende tarieth those, who either doe not at al giue eare vnto God, when he calleth, or when they haue heard him, neuerthelesse doe not follow him nor obey him, resting vpon, and beeing deceiued with their owne carnall or fleshly cogitations and surmizes. The which doctrine no dout appertaineth both vnto the politike ministeries or officers in the common-wealth, and vnto the callings in the Church, the which men doe refuse or disdaine, when as God calleth them. Barac. So Barac hath a shewe of a draw-backe, when he refuseth to goe against Sisera, vnlesse Deborah went with him, and is reproched for the same, and told by Deborah that the glorie of the victorie shall be none of his, Iudg. 4. ver. 8, 9. And Barac said vnto her (to wit, De­bora perswading him vnto this exploit, or piece of seruice) if thou wilt goe with me, I will goe, but if thou wilt not goe with me, I will not goe. Then shee answered, I will surely goe with thee, but this iourney that thou takest, shall not be for thine honour: for the Lord shall sell Sisera into the handes of a woman. And in the 5. cap. ver. 23. the peo­ple of Meroz is cursed, because they came not beeing called. Curseye Meroz (said the Angel of the Lord) curse the inhabitants thereof, The people of Meroz cursed. because they came not to helpe the Lord against the migh­tie. Neither is it here against, that both Moses, Moses. doth excuse his infancie and vnablenes, vnto God Exod. 3. ver. 11. saying, Who am I, that I should goe vnto Pharao, and that I shouldbring the chil­dren of Israelout of Egypt: Ieremie. Nor Ieremie his in like manner cap. 1. ver. 6. when he saith: Oh, Lord God, Behold, I can not speake, for I amachilde. Ionas the true Arion, whome the Poets faine to haue bin a minstrel cast in­to the sea by the mariners, and to be saued by a dolphin. For it is one thing to acknowledge and lay out his in sufficiencie, and vncapeablenes, and to thinke truly and modest­ly of himselfe, and therefore to refuse the burden or charge, the which is lawfull for any godly man to doe: and another thing vtterly to refuse and disdaine it, as Ionas did. And he was indeede and in truth that same godly and Christian Arion, which is feig­ned of the Poets, and of whome Herodotus writeth.

The issue of this historie in re­gard of Marri­ners and pas­sengers.NOW also is shewed what was the issue of the former hi­storie in regard of the Marriners and passengers, who were infidels, and the same is two-fold. First, that in wardly, and in their minde they did carnestly conceiue the power and maiestie of the true God, and the God of Israel, by the very effects of the same, which they sawe: albeit that at the first they did not knowe the same God, and wholly serued idols, and did not beleeue that there was any God besides. Therefore by this apprehension o [...] conceit of the power and maiestie of the God of Israel, and the same the true God, The feare of the Marriners an experimen­tall feare. they did greatly feare him. Wherefore thi [...] their feare was not of faith in Christ, but an experimentall feare that is, growing of the terrour and feare the which they had con­ceiued, when as they sawe the heauen and the sea in such so [...] by him to be troubled, as the things ouer which he had most f [...]e [...] rule and power. They testifie their scare by sacrifices. The second effect is, that they did openly giuen stimonie & witnes of this their feare, and feeling of the true Go [...] by sacrifices, when as they performe their vowes, the which the [...] had vowed, being & remaining in that same danger. That which the very sense or feeling of conscience doth teach that it ought [...] be done, albeit the godly, as it is Psal. 107.31, 32. doe this [...] onely of a generall knowledge of nature, but of a true faith, th [...] is, of an assured trust of minde, whereby they doe knowe and fer [...] that same true God to be their father in Christ. The words of th [...] Psalm are these, speaking of the godly trauailers by sea, and the [...] seeing the wonderfull works of God deliuering them from da [...] ­ger of drowning and shipwracke: Let them therefore confesse [...] fore the Lord his louing kindnes, and his wonderfull workes before [...] sonnes of men, And let them exalt him in the congregation of the p [...] ­ple, and praise him in the assembly of the elders.

Yet it is not said that these either came vnto Ierusalem to [...] ­crifice; or sent their vowes thither, where that same God one [...] would be sacrificed vnto, They worship God together with their idols or finally that they cast away the wo [...] shipping of their idols; but togither with their idols they take [...] to themselues this God, as the chiefest, and as to be feared, & [...] desirous to haue him fauourable and appeased with them, a [...] doe acknowledge him before and aboue their idols, in truth: be the Lord of heauen and earth: and they doe testifie or wit [...] [Page 179]that them selues in this same daunger were saued and preserued by him, and not by their idols. So the Samaritans together with their sundrie idols, did mingle the worship of the true God also. For the people alleadging that they were destroied by lyons, be­cause they serued not the true God, the king of Asshur comman­deth, saying: Carrie thither one of the Priests, whome ye brought thence, and let him goe and dwell there, and teach them the manner of the God of the countrey. 2. King. 17. ver. 27. which beeing per­formed accordingly, as it there followeth, yet the people wor­ship their owne seuerall gods also. For so it is said, ver. 33. They feared the Lord, but serued their gods after the manner of the nations, whome they caried thence. The passengers and marriners not to be acco­ted faithfull. Therefore are these passengers & Marri­ners neither to be reckoned in the number of the faithfull, albeit they sacrifice neuer so much vnto the true God, neither are their sacrifices of them selues acceptable vnto God, as were the sacri­fices of the faithfull, because that they were voide of true faith, which is the foundation of true acceptablenes vnto God: Aster what sort the sacrisi­ces and other externall acti­ons of the wic­ked haue plea­sed God. but so farforth did their sacrifices, albeit vicious and corrupt, please God, as in like sort the onely picture and shadow of true faith pleaseth God: and as he conuerteth or turneth vnto the edifying of his, and of the godly, those things which outwardly onely haue a taste and smell of his honour, although inwardly they be filthie and foule. So the repentance of Achab pleased God 1. King. 21. ver. 27. to the end of that chapter. These two lat­ter examples are very dispu­table and dout­full in my simple opinion, and as many reasons to be made to the contrary, as for the proofe of them. Likewise the bold confidence and trust of Achaz, Esai 7. ver. 12. And the faith of the nine lea­pers, who afterwards did forsake Christ, Luc. 17. read the whole storie beginning ver. 12. vnto ver. 20. All which things are to be noted, least any here vpon might suppose and conclude that any workes without true faith in Christ, are either in deede good, or else acceptable vnto God, the which some doe most peruersely or wickedly hold. Neither did these passengers and Marriners become Proselytes or conuerts vnto the lewes religion: neither were their sacrifices a conceit or sorrowefull heart and broken spirit: but carnall sacrifices offered according to their vsual man­ner among their owne countri-men, yet vnto the true God not­withstanding.

Here most con­veniently is the beginning of the 2. chap. ALthough some referre this verse vnto the chap­ter going before, yet in my Hebrew booke it i [...] the beginning of the second chapter, and th [...] in my iudgement, most fitly. For the ende a [...] drift of this second chapter is, after the des [...] bing of the iust iudgement of God against [...]o­nas for his contempt of the calling of Go [...] made concerning him (the which hath bin declared in the chap­ter before going) to shew how great notwithstanding the mer [...] of the same true God was towards this same Ionas, The drift of this chapter. both that [...] his example, we should trust in God, euen in the very midst of [...] afflictions or troubles, be they neuer so great, as it is said Iob [...] 13. ver. 15. Lo, though he slay me, yet will I trust in him, and [...] reprooue my waies in his sight: and also that we should vnderst [...] this to be true in the elect and true faithfull, namely that the [...] ­cie of God doth triumph aboue iudgement, Iam. 2. ver. 13. [...] there shall be iudgement mercylesse to him that sheweth no mercie, [...] mercie reioyceth against iudgement. And Psal. 30. ver. 5. For [...] ­dureth but a while in his anger, but in his fauour is life: weeping [...] abide at euening, but ioy commeth in the morning. And Ionas [...] here briefely in this chapter set downe, an especiall effect of [...] mercie of God towards him, to wit, his deliuerance from [...] wracke, and his repentance. So then he was afterwards thro [...] the great bounteousnes of God deliuered by the selfe same Go [...] by whom he was adiudged before vnto death, and the same [...] lamentable and reprochfull.

1. Ionas his mi­raculous deli­uerance.This verse containeth three things, first a briefe setting for [...] of that wonderfull and miraculous deliuerance, and that al [...] ­gether by God. Secondly, the meanes and maner of the sa [...] God prepared at the selfe same instant or minute of time (in [...] which according to his pleasure and will Ionas was cast into [...] sea) a fish, 2. The means of the same. and that a very great one, the which swallowed vp [...] ­nas beeing cast into the sea, but yet did not strangle him, or [...] [Page 181]him: but did keepe him for the space of three daies, beeing by God left as it were vnto his custodie, and in the ende when God calleth for him, deliuereth him againe. This preparation sheweth the great prouidence and care of God for those that are his, and so consequently the absolute and most mightie power and rule of God ouer all the works of this world, be they neuer so excel­lent and great, who hath at his becke all liuing creatures and beasts, as he will, and vseth them according as best pleaseth him, for his glorie, and good of those that are his. This fish is not said to be a new created, but onely prepared, The f [...]h that swallow d vp Ionas was of the kinde of Whales. and standing and set as it were, to receiue him, whom God would leaue with him to keepe. It is manifest that this fish was of the kinde of Whales, who are of so huge a greatnes, and so wide bellied, that they can swallow downe whole men. Some will haue this fish to be called a La­mia, or Sea dog: others a fish called Brechinechis, others the fish called a whirle-poole, of the which the Psal. 104. ver, 26. spea­keth and some do translate him Leviathan, as it is in the Hebrue. Plin. lib. 32. nat. hist. cap. 1. writeth of a Whale that was found the which was 600. foote long, and 360. foote broad. read him lib. 9. cap. 5. Thirdly, 3. The means of Ionas his deli­uerance ampli­fied by the cir­cumstance of time. he doth amplifie the manner of his deliuerance by the circumstance of time. For he was in the belly of that fish, by the space of three daies and three nights, and yet all this not­withstanding neither did the fish nor Ionas die. The which is an other plaine miracle. For who can be and remaine aliue so long, hauing his breath stopt? For the fish did not by and by cast forth Ionas againe, but after three daies. Christ our Lord Mat. 12. cap. ver. 40. compareth the time of his buriall, by the which his bodie [...]ay in the sepulchre, with the time that Ionas was shut vp in the [...]ellie of the whale, as it were in a sepulchre or graue. For as Ionas (saith he) was three daies and three nights in the whales bellie: so shall the sonne of man he three daies and three nights in the heart of the earth: whereof it commeth to passe, that I suppose in this place, part of a day to be taken for an whole day, as it was in the three daies of Christ, and not three whole naturall daies.

Question But here Ierome mooueth a question, how Ionas liued there? Answer. I answer, either by water, . the which came into the bellie of the fish; or else that he was there sustained by God without meate. Therefore let vs know that this in Ionas was a figure and signe of the buriall of Christ: so the Lord vseth euen the sinnes of his vn­to his glorie, and the opening of his secrets. And this Ionas in deed [Page 182]is that same Christian Arion.

What Ionas did in the bellie of the fish. ORder. For here Ionas telleth in order, what followed after­ward, that is to say, what he did lying in the fishes bellie by that whole three daies space. And he saith that he praied, and that vnto that same true God, whome before he called the Lorde of heauen and earth, as vnto him that peculiarly was his God also. He therefore teacheth three things. 1. He praieth. First that he praied both in minde, and also in voice it selfe. Wherein the excellent faith and patience of Ionas appeareth, who goeth euē vnto the same God, whome notwithstanding he did within him selfe feele to be an­grie with him, to wit, by a wonderfull faith, and feeling of his mercie the which towards his can neuer be drawne drie, he prai­eth vnto him. He doth not therefore as infidels, vtterly cast away all hope: he doth not as Atheists, or godlesse persons, murmur, or curse God: not as hypocrites fret and whet, or repine against God: but by faith praieth vnto him, euen at that time when as he is sorest vexed or troubled: the which things these wordes, out of the bowels or bellie of the fish, doe declare, that is to say, out of the midst of the graue, wherein he lay in a manner deade, as Iob confesseth of himselfe, That he will trust in God, though he slay him, 2. He prayeth vnto God. 3. He calleth him his God. and reprooue his waies in his sight. Iob 13. ver. 15. Secondly, he praieth vnto God the Lord, and not vnto idols. Thirdly, he cal­leth him his God: wherein he sheweth that he praieth of true faith, who doth not onely acknowledge God to be the true God and Lord ouer all: but doth finde and feele him to be peculiarly his God, that is, the God of euery true faithfull person. Hereby appeareth how that the repentance of Ionas was true repentance springing from a true faith, whereunto notwithstanding he was called backe of God, by a most hard and grieuous punishment.

APlaine declaring of the matter. For he sheweth what hee praied. For this is here a rehearfall of Ionas his prayer, as [Page 183]he wrote it after his comming forth of the fish, but yet in such sort as he conceiued it before in the fishes bellie. A rehearsal of Ionas his praier as he wrote is after his deli­uerāce, hauing so before cōcei­ued is in the fi­shes bellie. And first of all he doth briefely here set downe the summe or effect of the same. Afterwardes by the figure Commoration, or staying vpon the recitall of the particulars, he doth more at large declare the same by parts, that the infinite or endlesse mercie of God may of vs be better vnderstoode; and of vs be hoped for in our troubles. Fur­ther, here is liuely painted out as it were in colours, the greatnes of the daunger, wherein Ionas was. The summe of Ionas his praier The summe of Ionas his prayer is this, Ionas prayed in that his most lamentable afflicti­on or miserie, nay being in the midst of the sepulchre or graue of death, making request vnto God, and that with most earnest af­fection, and was also heard of God: So God commandeth vs in our troubles for to doe, and promiseth that he will heare vs, Psal. 50. ver. 15. Call vpon me (saith God) in the day of trouble: so will I deliuer thee, and thou shalt glorifie me. And Dauid to encourage vs hereunto, sheweth in his owne example that he so did, and was deliuered, Psal 116. ver. 3, 4, 6. When the snares of death compassed me (saith he) and the griefes of the graue caught me: when I found trouble and sorow: Then I called vpon the name of the Lord, saying, I beseech thee, O Lord, deliuer my soule: I was in miserie, and he saued me: So then that most sharpe feeling of death, in the which Ionas was, letted not, but that he readily had recourse vnto God, that afflicted or troubled him: and with great and daily praier and af­fection turned him selfe vnto him, and with indeauour. For this doth the wordes of calling and crying signifie: whereupon he saith, that he was heard. Such is the sense or feeling of the godly touching immutable or vnchangeable mercie of God towardes them through Christ, as Paul teacheth, when he saith: For I am perswaded that neither death, nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature shal be able to separate vs from the loue of God, which is in Christ Iesus our Lord. Rom. 8. cap. ver. 38, 39. Com­pare this prayer of Ionas with these Psalmes 142.136.69. and 40.

THe figure Cōmoratio, or staying in recitall of particulars.The figure Cō ­moratio. For [Page 184]Ionas doth shew by parts, what things came into his mind when he praied. 1. The danger wherein Ionas was. The first part therefore telleth the greatnes of the dan­ger, wherein the Prophet was. The second, the benefite of God in his deliuerance ver. 7. in part, and ver. 8. The third, containeth his thanksgiuing ver. 9. and 10. The greatnes of the daunger was to be declared, that the goodnes of God, and also his power in de­liuering of Ionas might more euidently or clearely appeare vnto vs. For the greatnes of a disease causeth the benefite of health and healing to appeare the greater. And the benefits of God are not lightly or sleightly to be set forth of vs, but earnestly and with the consideration of the circumstances, the which may lift vs or o­thers vp vnto God, The greatnes of the danger described by three words cō ­taining so many amplifications of the same. and confirme or strengthen our faith. Here therefore the greatnes of the danger is described by the circum­stance of the place, but after this manner, that the same beeing expressed by three wordes, hath so many amplifications of th [...] daunger. Ionas was cast into the sea. But he sheweth that th [...] part of the sea, whereinto he was throwne, was most deepe, an [...] therefore most daungerous, so that according vnto the iudge­ment of man, there was no hope left vnto him of his deliueranc [...] For he calleth it the bottome of the sea that is to say, 1. The bottome of the sea. a whil [...] poole couered with waters, and an huge gulfe in respect of othe [...] parts of the sea. For there are some places in the sea not so v [...] ­deepe, and therefore not so daungerous. Nowe that this part [...] the sea whereinto Ionas was throwne, was such a one, that is [...] such a depth, appeareth euen by this, if there were nothing el [...] that in it the same mightie whale, which tooke in, and swallo [...] ­ed vp Ionas, could swimme. Secondly, he calleth it the heart of [...] of the waters, 2. The heart of the waters. as if it were the midst of the sea, and the matrice an [...] boyling vp of the waters themselues, where the flouds, that is, [...] waters are more plentifull then in the other parts of the same [...] For in this place I doe take the word floud for waters (to wit, [...] speciall being put for the generall) or else because that out of th [...] gulfe of the sea (which of Plato is called Tartarus, that is, he [...] the waters doe flowe into the passages of the earth, as it is Eccle [...] 1. ver. 7. All the riuers goe into the sea, yet the sea is not full: for [...] riuers goe into the place whence they returne, and goe. But those w [...] ­ters of the sea, as it were by fining and straining doe becom [...] sweete by running along the veines and passages of the eart [...] Further, 3. All the sur­ges and waues. thirdly he saith, all thy surges and waues of waters were [...] the same place of the sea, that we should vnderstand that Iona [...] [Page 185]was cast not onely into the deepest sea, but also into the whirle­poolish and wrastling sea with it selfe, the waues in that place vi­olently foming and beating one against an other, and therefore consequently it was most dangerous. After this manner Dauid also describeth his great troubles, Psal. 42. ver. 7. saying: One deepe calleth another deepe by the noise of thy water-spouts: all thy waues and thy flouds are gone ouer me.

Ionas cast into the sea by the Marriners, saith that this was done by God, and in what sense.Moreouer it is to be noted, that albeit he were cast into the sea by the Marriners, yet he saith that he was cast in by God, be­cause it was done God so commanding. Of which thing it selfe appeareth, in howe great anguish and trouble of minde Ionas then was, who did not onely sustaine those same terrours or feare of death in so filthie a place, and such as he could not tuggle out of laide before him: but did moreouer see and feele them as most assured testimonies or witnesses of the wrath of God against him. It appeareth also how great the faith and repentance or turning from sinne vnto God, of the same Ionas was, who al this notwith­standing doth flee vnto God him selfe as his father.

The second amplification of Ionas his dan­ger.THe second amplification of the danger wherein Ionas was by the adiuncts, that is, by his thoughts and most hard wrast­lings the which Ionas then felt in his minde. And these did let him, that he could not without great difficultie or hardnes assure him selfe to hope for helpe from God. Nowe this cogitation or thought was in a manner greater and more bitter then the daun­ger it selfe: because that he did thinke with him selfe that he was banished from the presence of God, as if that now there were no way open for him vnto God, when as he was euidently punished by God him selfe, and the same most apparantly angrie with him for his most grieous offence committed against God him­selfe. For so doth the flesh iudge of the will of God towards it by the feeling of externall or outward things. True faith in Ionas withstan­deth his dange­rous tentation. This feeling therefore did no doubt enstrange him from God. But yet faith, and the same a true faith, withstoode this most dangerous cogitation or thought. For faith wrastled and stroue against this cogitation, sustaining or vpholding it selfe vpon the couenant of God, the promises vnto the seede of Abraham, and the Sacraments and [Page 186]signes of those promises, as the Tempie. For Ionas did hope that it would come to passe, that neuerthelesse at the handes of the same God before beeing angrie with him, he should nowe ob­taine mercie, and be deliuered, nay that he should be brought a­gaine vnto the holy Temple, in the which God was worship­ped, and should yet againe be reckoned to be in the Church and in the number of the sonnes of God. Therefore I doe take the Hebre we particle (Ac) by the way of contrarietie vnto tha [...] which he said in the former part of this verse, for (but) as name­ly expressing a sentence contrarie vnto the former. Hereby ap­peareth that same wrastling of faith with diffidencie, or distrust also the fight of Satan enstranging vs from God by the feeling [...] our sinnes, with the spirit of God calling vs backe againe vn [...] God by the feeling of his vneuitable grace and fauour toward his, wherein faith in God his elect or chosen ouercommeth [...] the ende, as in Ionas it did ouercome. Such a like thing may [...] obserued in the Psalmes 73. and 116. ver. 4, 10, 11.

The Temple taken for all o­ther sacraments by the figure Sy­necdoche, which is, when as the whole is put for the part, or con­trariwise the part for the wholt.Moreouer, whereas by the figure Synecdoche, Ionas make [...] mention of the Temple of Ierusalem aboue all other Sacramen [...] of that time, vnto the which he hopeth that he shall yet goe againe, this appertaineth hereunto, that he may shew that he d [...] earnestly, set before him selfe the Sacraments and signes of Go [...] his couenant with Israel, and called them as it were to helpe him against that importunate or vnreasonable and strong assault [...] distrust, so that by this place, if there were no more, they may b [...] vnderstoode to be vngodly and wicked persons, the which d [...] despise and reiect or refuse of contempt the Sacraments appoin [...] ted by God for the confirmation or strengthening of our faith.

The third am­plification of the danger.THe third amplification of the daunger, by the manner [...] plight that Ionas was in, whereby appeareth no hope of e­scaping and deliuerance, that the power and goodnes of Go [...] may be acknowledged to be the greater, who notwithstanding deliuered Ionas out of that daunger. 1. He is compas­sed with waues on euery side. And here he briefely reheat­seth three things, namely, that he was on euery side compasse [...] round about with the waues, so that he could not swimme o [...] [Page 187]Secondly, that he was so ouerwhelmed in the deep, that he could not come vp againe. Thirdly, 2. He is in the depth. that his very head was compassed with the ooze and other weedes of the sea, the which doe hold and drowne the swimmers, be they neuer so strong otherwise. 3. The sea weeds compasse about his heade. Whereof it is manifest, that Ionas, when be was cast out of the shippe, and before that he was swallowed vp of the whale, did in such sort fall into the sea, that he was tumbled and drenched into the very bottome of the sea, and there did see him selfe on e­uery side ouerwhelmed and couered with waters, and to be wrapped and carried away with most horrible and dangerous whirle-pooles.

The 4. amplifi­cation by the description of the sea, and her shoares, in the which Ionas was.THe fourth amplification by the description of the sea it selfe, wherein Ionas was, and of the shoares thereof, by the which is shewed that this place could not be escaped out of by any mort [...]ll man. For Ionas was grabling in the very feete of the mountaines compassing in that sea, and in the vtmost parts and barres or bolts of the earth, the which in that part of the sea no man can breake, or ouercome by strength that from thence hee may swimme out of the waters vnto the shoare. He doth therefore liuely set foorth the situation of the sea of Ioppe, into the which Ionas was cast, and teacheth, that the same was compassed about on euery side with cliffes and high rockes, such as is the situation of the Syrian sea, The Poets fein that this An­d [...]om da for her pride was chained to a recke of the sea, neere vnto Io [...]pa, to be de­voured by a sea monst [...]r, or whale, from whome she was deliuered by Perseus, who afterwards ma­ried her. espe­cially at the citie Ioppa. This may easily be gathered out of the prophane or Heethen writers, where they write of Perseus and Andromeda, Plinius lib. 5. Natur. Hist. cap. 13. Ioppe (saith he) a citie of the Phoenicians, was before the o­uerflowing of the worlde with the floud, and is seated vpon an hill, hauing a great rocke before it. And cap. 31. he faith out of Mutianus, That the sea is there 50. cubits deepe. Strabo lib. 16. speaking of Ioppa, and of the situation of that place, writeth, That it is a very high place, so that they say that from thence may be seene Ierusalem the chiefe citie of the Iewes. Therefore I thus take these words, The roots of the sea, or the bottome of the sea, & the [Page 188]barres or bolts of the earth, for the mountains themselues, the which doe shut in that shoare, and doe there beate backe the sea, which mountains Ionas calleth the barres of the earth, or the rayles se [...] by God himself against the sea, that it passe no further, after which like sort God speaketh vnto Iob cap. 38. ver. 4. & 10. Where wast thou, when I laid the foundations of the earth? When I stablished m [...] commandement vpon the sea, and set barres and doores, and said, Hi­therto shalt thou come, but no farther, and here shall it stay thy proud [...] waues. These so high and craggie rocks, at that place especially, no mortall man is able to clime vp, and by them to saue them selues from shipwrack, because both of the roughnes & also the height of those hills and rocks. And this much hath Ionas spoken of the greatnes of his daunger, wherein consisteth the first part of thi [...] praier.

2. The benefit of God in de­liuering Jonas, consisting of two points.The second part followeth, where Ionas his deliuerance mad [...] by God, notwithstanding this daunger, is described: Yet (sait [...] Ionas) hast thou made my life to come vp from the graue, &c. An [...] hereby the glorie of God in helping those that are his, appeare [...] to be the greater, that is, his bounteousnes and power, by how much the daunger is greater and certaine. This part of the vers [...] containeth two things. 1. The summe of his deliuerance. For God by his wonderfull power to wi [...] breaking and remoouing all the former lets which he hath reci­ted, made him lying in the very bottome and depth of the sea, [...] it were in a graue, where he was now oppressed or kept vnder, [...] arise and come vp, and that aliue. It hath therefore an emphasis, [...] force, when he saith, Thou hast made me to come vp, that it may b [...] set against the words of the 4. ver. Thou hadst cast me into the b [...] ­tome, into the heart of the sea. There is also a notable antithesis, [...] contrarietie, betweene life and the pit, or corruption, and that n [...] euery corruption, but an vtter corruption, the which is death. S [...] thē God brought forth Ionas aliue out of the very iawes of death or out of the castle of hell. The which thing is a shape, figure, a [...] confirmation of the resurrection or rising againe of the dead [...] For albeit Ionas lying in that place and bellie of the fish, ha [...] not yet giuen vp the ghost: yet it came to passe beyond the natu [...] of things, that he came forth thence aliue and safe, & that he ha [...] not there beene deade, and begunne to be putrified. This is o [...] point to be noted. 2. The cause of Jonas his deli­uerance. The other thing is, the cause of his deliu [...] rance, the which he sheweth to haue beene the mere or one power and mercie of God: the power, Ionas noteth by this wo [...] [Page 189] Ichouah, that is, Eternall: the grace or mercie in these wordes, My God. For this so sweete a s [...]each, My God, containeth the remembrance of the couenant of God with the seede of Abra­ham, and the witnesse of the same couenant, the which Ionas felt by faith, concerning his peculiar adoption or chosing into the number of God his elect or chosen.

An amplifica­tion of the for­mer benefit by the circumstāce of time.AN amplification of the former benefite, by the circumstance of time. For then God did helpe, when as Ionas was nowe fainting, that is, God heard Ionas out of his holy Temple, at the very pinch, when he cried vnto him, and deliuered him, when as he was now vtterly void of strength, and fainted. He therefore witnesseth that this his life is a new gift of God. And whereas he saith, that he was heard of God out of his holy temple, hee hath respect vnto that promise of God, which is 1. King. cap. 1. ver. 38. where Salomon praieth that God out of heauen will heare and graunt all the petitions of those that in faith pray vn­to him in and toward that Temple. And further, he nameth the Temple, because that place was a singular and especiall testimo­nie or witnes of the presence and fauour of God towards the bles­sed seede, or the seede of Abraham. And whereas Ionas saith, that he praied, & remēbred the Lord, it doth not proue that Ionas was deliuered by God for any worthines, force, and desert of the prai­er, & of this his cogitation or thought: but that he did that, which God had commanded concerning praying vnto him in afflicti­on and trouble, as it is Psal. 107. ver. 28. and Psal. 50. ver. 15. as hath bin recited before, the which thing all the godly, The figure ac­clamation, is the allowing or disalowing of some matter, that we haue told before, by the adding of some pithie sen­tence thereunto for either of those respects. that are indued with true faith doe performe, that is to say, in their mise­ries they call vpon God, and haue recourse vnto him.

THe figure epiphonema, or acclamation, with the which the third part of this praier beginneth, to wit, a thanksgiuing the which Ionas yeildeth vnto God. This place cōtaineth two things. [Page 190]One, the singular praise of the true God (whome Ionas witnesseth that he called vpon, and by whome he was deliuered) by com­paring him with idols, it containeth, I say, the praise of God as the fountaine of all mercie, of al good things, of all saluation, and that the onely fountaine, of the which they doe depriue or bereaue themselues, whosoeuer call vpon & worship other gods. There­fore Ionas being now deliuered, & rauished as it were besides him selfe, doth triumph vpon the earnest consideration of so great a benefit, and as a conquerour ouer the idolatours, auoucheth the glorie of the true God, crieth out that al men may heare him, that this God alone is the father of all clemencie and mercie, that is, of all good thinges, the which benefits they through their owne fault forsake, which flee vnto idols. Wherefore in this place I take the word mercie, for the effects of mercie, the which God being mercifull, bestoweth vpon men. The second part of this verse hath a very excellent and most true description of idols, the which by the way of contrarieties is opposed or set against that most boun­teous nature of the true God. A notable de­scription of i­dols by way of contrarieties set against God. For he is true: the idols are lyes: He is bounteous in deede: the idols are vaine, that is, without any ef­fect. Those therfore which call vpon them, and in their necessities pray vnto them, and not vnto the true God, doe willingly depriue themselues of true and certaine helpe of all good things: of salua­tion it selfe: because they forsake the true God the fountaine of all good things, as Ieremie, or rather God by Ieremie complaineth, Ierem. 2.13. My people (saith God) haue committed two euils: they haue forsaken me the fountaine of liuing waters, to digge them pittes, ouen broken pittes, that can hold no water.

A thanksgiuing containing 1. praising of God by voice. 2. Offering of sacrifice.A Full thanksgiuing for the benefit receiued. This containeth three things. First, Ionas with voice praiseth the true God, with voyce confessing and acknowledging him to be the true and onely author of his deliuerance. Secondly, it containeth a sa­crifice offered vnto God according vnto the worship at that time commaunded. For Ionas sacrificeth a sacrifice eucharisticall, or of thanksgiuing, in steade of which sacrifice we nowe haue almes towards the poore, and giuing of thanks, as we are taught, Hebr. [Page 191]cap. 13. ver. 15, 16. Let vs therefore by him (that is, by Christ) offer the sacrifice of praise alwaies vnto God, that is, the fruit of the lippes, which confesse his name. To doe good and to distribute, forget not: for with such sacrifices God is pleased. And Ionas also doth more­ouer make mention of his vowe, to teach that it was publikely and solemnly payde by him, witnessing there by that same sin­gular goodnes and mercie of God towards him. So Paul is read to haue vowed and performed the same, Act. cap. 21. ver. 26. And Dauid, Psal. 116. ver. 28. saith, I will pay my vowes vnto the Lord, euen nowe in the presence of all his people. In like manner ought we openly and with a full mouth, to rehearse and set forth vnto others the benefits of God towards vs. Thirdly, 3. A reason of the two former. he rendreth a reason of them both, namely for that he doth acknowledge that same his deliuerance, and euery mans els, to come from that same true God alone, and not from idols. So Dauid Psal 36. re­hearsing the manifold mercies of the Lord, among the rest con­fesseth God to be the maintainer and preseruer both of man and beast, ver. 6. Thou Lord (saith he) doest saue man and beast. And thus doth Iames teach vs to acknowledge euery good gift, and so consequently our saluation, and all other our deliuerances to come from God, when he writeth cap. 1.17. Every good giuing, and euery perfect gift is from aboue, and commeth downe from the father of lights, with whome is no variablenes, neither shadowing by turning. And when Ionas saith, I will sacrifice, &c. this word (I) hath a maruailous vehemencie or force, as if he should haue said, If all the world besides should be vnmindfull of their dueties, I, euen I, that miserable wretch, rebell, and runagate from God, thus mercifully beyond all desert deliuered, &c. will sacrifice vn­to God, and shew my selfe thankfull. And touching these sacrifi­ces, I take them to haue beene such as the law of God in such cases requireth, Leuit. 7. the which Ionas, after that he came forth of the bellie of the fish, sacrificed at Ierusalem according vnto the word of God. This therefore was done afterward. For first he was cast vp by the fish.

The effect of Ionas his prai­er.THe effect of Ionas his praier. God beeing called vpon was present with Ionas, and sent him forth aliue out of the bellie of the fish, of whome he had beene swallowed vp. This agree­eth with the rule Psal 34. v. 19. Great are the troubles of the righte­ous: [Page 192]but the Lord deliuereth him out of them all. And with the which hath before beene alleadged out of other Psal. as Psalm [...] 50. ver. 19. Psal. 116. ver. 4. and Psal. 107. And he saith further that God commanded the fish to cast vp Ionas, that is, that the fish should deliuer backe againe the thing which God had lef [...] with him for a time to keepe. The fish obeieth, and deliuereth him: that herby we also may learne to obey God, and to acknow­ledge all thinges to be subiect vnto his power, and to reuerence and stand in awe of him, and to worship and feare him. And th [...] is furthermore a notable example and witnes, to prooue then r [...] ­surrection or rising againe of our bodies. An example of the rising again of our bodies. For the land and these shall deliuer vp againe, yea all other elements shall deliuer vp [...] ­gaine the bodies of men, which they haue receiued, when Go [...] so commandeth them. Hereof read more at large Ezech. 37.

The second part of this booke. THe other or second part of this historie [...] booke, in which that same commandeme [...] of God is rehearsed againe, the which w [...] before inioyned and commaunded the Pro­phet Ionas: the execution whereof is now with great fruite and profit put in practise b [...] Ionas, that it may sufficiently appeare, th [...] he did before amisse suppose that he was i [...] vaine sent vnto the Ninivites, when as afterwardes he shall se [...] with his owne eyes so great and wished for an effect of his prea­ching. But yet for all this did not Ionas sufficiently esteeme of th [...] neither, but still had cogitations or surmises that were carnall [...] fleshly, concerning the contempt, scorning, and diminishing o [...] his propheticall office by meanes of this his preaching, as appea­reth by the 4. chapter.

A rehearsing a­gaine of the for­mer comman­dement touch­ing the destru­ction of the Ni­niuites.Nowe this verse containeth the commandement of God, tou­ching the shewing vnto the Ninivites their destruction, becaus [...] of their wickednes, and the same rehearsed here againe in as ma­ny words as it was declared before cap. 1. ver. 1. And therefore the Prophet saith, Againe, or The seconde time: where appea­reth, [Page 193]that albeit hee were unworthy, yet neverthelesse that he was not onely retained in the Church as a member of the same, but also was restored unto the office of a Prophet through the singular favour and mercy of God. So likewise Peter after his great fall and deniall of his master, was notwithstanding after­terwards not only received into favour againe, but also by Christ put in commission a fresh to feed his sheepe. Iohn 21.17. where Christ saith unto him the third time: Simon the sonne of Iona, lovest thou me? Peter was sory because he said unto him the third time, lovest thou me: and said unto him, Lord, Thou knowest all thinges, thou knowest that I love thee. Then Iesus saide unto him, Feede my sheepe. Now if Ionas had not had this commission renewed, hee neither ought nor could have gone to Ninive, and followe that first commavndement, the which seemed through Ionas his of­fence, by God himselfe to have bene revoked, or called back. Further, these things were done by Ionas, at the least under Ie­roboam the sonne of Ioas king of Israel, under whome he lived, at what time the power of the Assyrians was now knowen unto the Israelites: but as yet not feared of them. For so it began to be under Manahem the king, 2. King. 15.

An explanation of that which went before.AN explanation, or making more plaine of that which was said before. For Ionas declareth what God commaunded him, to wit, the same thing which he did before. So much doe these wordes sound: Preach the preaching which J bad thee. For God will have it wholly to be fulfilled: neither is the same chan­geable, Psalm. 115.3. Our God is in heaven (say the faithfull) he doeth whatsoever he will. Therefore albeit here be nothing said of the sinnes of the Ninivites, yet is the same to be repeated out of the first chapter ver. 2. as is that which followeth vers. 4. and is said of the 40 daies, the which was then also commanded him to say unto them.

THE execution and faithfull performance of the comman­dement of God, as may thus appeare. For God said unto him before, vers. 2. Arise, goe to Ninive: and here it is saide, He arose, and went to Ninive according unto the word of the Lord, that Ionas may shew himselfe now to haue bene ready to obey, and not to be resisting, disobedient, and running away, as he was before. So ought we to obey God both faithfully, and also readily. And for the truth of the history, and to testifie or witnesse his obedience, he describeth Ninive, to shew that he came into the selfe same city, and that he told the selfe same things, the which God had commaunded him: that is to say, hee came unto that same very great city Ninive, The greatnes of Ninive. the which as Herodotus and Diodorus Siculus lib. 3. cap. 1. doe affirme, was more then 30. French leagues, and was seated by the river Tygris. Strabo lib. 5. Geograph. saith, that there were certaine remnants thereof, the which are called a ci­tie. Tacitus lib. 12. Annal. Marcellinus lib. 14. and 18. doe attri­bute it unto Commagena. Now albeit he were sent both alone and also a stranger, and to tell them being infidels, hard and hea­vie newes, yet is he not afraid, being both instructed in faith, and also now taught by experience of the might and power of God in preserving him. So Elizeus goeth to Damascus, 2. King. cap. 8. ver. 7. So must we in like manner despising all dangers fol­low God when he calleth us Exod. cap. 3. and Ierem. cap. 1. The repentance therefore of Ionas was true. Further, why this citie Ninive was so great, the reason is, for that before the Empire of the Macedonians, those countreyes were inhabited onely by streetes: and there were very few cities in them, as saith Plinie libr. 6. Histor. Nat. cap. 26. It was situate or seated by the river Tygris as hath bene said.

THE preaching of the commaundement of God concer­ning the destroying of Ninive because of her sinnes, The preaching of the destructi­on of Ninive. and that shortly, namely, after 40 dayes, except it did repent and a­mend her former wickednes. Ionas therefore after that he is once entred into Ninive, beginneth by and by, and that openly, and as lowd as he can: he maketh no delayes, he speaketh not doubt­fully [Page 195]nor darkely, those things the which God would haue tolde unto them: he doth not first go and purchase the favour and good will of some towards him, but committeth unto God the falling out of things, and as much as in him lyeth goeth forward in the worke commanded. And whereas God would haue 40. God is long suf­fering even to­wards infidels. dayes graunted unto the Ninivites for repentance, and that they should not forthwith be destroyed, this declareth the infinite or endlesse patience and bearing of God even towards infidels, as Paul Roman. cap. 2. ver. 4. blameth those which abuse the long suffe­rance of God as an incouragement to induce them the more boldly to sinne, when he saith, Despisest thou the riches of his boun­tifulnesse and patience, & long sufferance, not knowing that the boun­tifulnesse of God leadeth thee unto repentance? And moreover this 40. dayes respite sheweth that in these threatnings of God there was included a condition of repentance. The threatning of God towards the Ninivites, conditionall. Therefore this threat­ning was conditionall not simple or pure as they say, and as some notwithstanding doe think, wherein they wearie them selues against the wordes of the prophet.

The effect or fruit of Jonas preaching.THE fruite or effect of the former preaching of Ionas among the unbeleeuing Ninivites, being such as were accustomed unto sinne, namely their repentance. VVhereby appeareth that the ministerie of Ionas through the grace of God, was effectuall, or of force even among the Ninivites, as Christ himselfe also doth teach Mat. 12. The men of Ninive shall arise in iudgement with this generation, and condemne it: for they repented at the preaching of Io­nas: and behold a greater then Jonas is here. Of this all they may cō ­ceive good hope of happy successe, who are called & sent of God unto any worke, or ministery to be executed either among the faithfull, or among the unfaithfull. But the repentance of the Ni­nivites is briefly here described first by two signes or tokens: and afterwards the whole matter is more at large declared by way of explanation or laying out of the same more plainly. Two signes of the repentance of the Nini­vites. And the two signes are, namely the faith of the Ninivites (for they are said to haue beleeved God) and the outwarde constitution or behaviour touching their body, to expresse the earnest feeling of the sorrowe for their sinnes committed, to wit, fa­sting and sackecloath. Touching the faith of the Ninivites: [Page 196]they are saide to have beleeved God, that is to say, the prophet Ionas in the name of God denouncing or shewing unto them these threatnings because of their wickednesse. 1 Faith, and how farre forth, or in what respect the Ninivites may be saide to have saith. Therefore they neither drave the prophet out of their citie, clearely declaring unto them the iudgements of God to ensue upon them except they did amend: neither yet stopped their eares, as the Scribes doe, Act. 7. neither for bad him, that he should not publish or tell forth these things: but received them as the most true and certen wordes of God: they perswaded them selves that he was assu­redly sent unto them by God: and finally they beleeved that those things which he threatned would come to passe, as appea­reth hereafter ver. 9. Thus farre foorth therefore was this assent or agreeing of the Ninivites unto the saying of Ionas faith, as they beleeved this worde of the prophet. For here is nothing spoken of the covenant of God towardes men, of the Messias, of the meanes and cause of the forgiveneffe of sinnes, or of the other partes of the word of God, unto all the which neither did the Ninivites give assent, neither yet did knowe them, albeit i [...] these properly the true and iustifying faith doth consist. They wanted then this faith, but they had onely a particular faith, th [...] which beleeveth or receiveth for true, but some one point [...] the word of God. In this sense many are said by the Evangeli [...] to have beleeved Christ. And such as was the faith of the Nin [...] ­vites, such was their penitencie or repentance: not feigned I con­fesse, not hypocriticall, not counterfeit, that when as they w [...] not inwardly touched with the feare of the iudgements of Go [...] and of his punishment the which was then declared unto the [...] yet neverthelesse they did feigne themselves to be moved: a [...] when as they did not sincerely or truly acknowledge themsel [...] to be such, that is to say, sinners, such as by Ionas they were [...] ­scribed for to be, yet notwithstanding after the maner of hyp [...] ­crites they did counterfait themselves to be sinners: But t [...] were inwardly and in their minde earnestly touched both w [...] the feeling of their sinnes, The Ninivites had not true re­pentance, which is the effect of a iustifying faith. and also with the feare of Gods iudg [...] ­ments: yet notwithstanding had they not that same true pe [...] ­tencie or repentance, the which is the effect of a true and iu [...] ­fying faith, the which the godly only and the elect of God ha [...] and whereof we have a description in those that repented at [...] ­ters sermon, and were baptized Act. 2.37. & 41. They felt ind [...] an inward feare and trembling of mind, such as by nature th [...] [Page 197]men are wont to haue in themselves being convicted of their sinnes, & feared with the threatnings of God: but they had not that same lively and sweete taste of the mercy of God applyed unto thē by Christ, & the testimonie or witnes of the holy ghost, by the which the godly with all their hearts are angry even with themselves, albeit there were no hell or punishment to come. Whereupon they onely and none but they which are godly doe truly repent. Such an affection of mind doth Paul describe spea­king of the repenting sorrow of the Corinthians concerning the matter of the incestuous person. 2. Cor. 7.11. saying, For behold, this thing that ye have bin godly sory, what great care it hath wrought in you: yea, what clearing of your selves: yea, what indignation: yea, what feare: yea, how great desire: yea, what a zeale: yea, what punish­ment? in all things you have shewed your selues pure in this matter. This affection these Ninivites had not.

Obiection. Neither is that which Christ saith, Mat. 12.41. alledged before in the beginning of the former sectiō, any thing against this, where he saith, that the Ninivites repented: ergo, would some conclude, the repentance of the Ninivites was true repentance, and such as is the repentance of the godly. Answer. I answer, that these names of Faith and Repentance carry many significations, and are often times at­tributed unto those affections which haue but an imitation or resemblance of faith and repentance onely, as is the repentance of Achab 1. Kin. 21.29. And in the gospell of Matthew this word Faith is often so taken, as cap. 9. ver. 2. of those that brought unto Christ the man sicke of the palsie, of whom Christ saith, That he saw their faith, &c. & in the same chap. ver. 22. he saith the like of the faith of the woman that had the bloody issue, comming unto him to be cured of the same. & chap. 17. v. 20. where Christ tel­leth his disciples, That if they had faith but as much as a graine of mustard seed, they should remove mountains, &c. So here after in this prophet cap. 4..2. the faultie prayer of Ionas, is notwithstanding called a prayer. And thus much of the faith, and inward repen­tance of these Ninivites.

2. The outward signes of the repentance of the Ninivites, fasting, sack­cloth, & ashes.The outward repentance of the Ninivites was in those signes, the which at that time were used of those that did truly repent, al­beit hypocrires also did oft [...]n make shew of the same: as may ap­peare out of Ioel cap. 2. v. 14. where God saith, Rent your heartes and not your garments, and turne to the Lorde your God, &c. signify­ing that true repentance must proceed from an heart humbled [Page 198]by faith, and not consist in outward ceremonies, in the which of all others hypocrites as most forward. For so 1. King. 21.27. A­chab, when by Elias he heard of Gods iudgements towardes him, Renteth his cloathes putteth sackcloth upon him, and fasteth, & lyeth in sackcloath, and goeth sof [...]ly: yet was he void of true re­pentance, such as the godly have. These outward signes are fa­sting, sackeloth, and ashes. After which maner the godly haue in former times humbled themselves before God. For so Iob. cap. 2. v. 8. sitteth downe among the ashes. And Psalm. 69 v. 10, 11. David saith of himselfe. I wept, and my soule fasted, but that was to my reproofe (he meaneth among the wicked) I put on a sacke als [...] [...] and I became a proverb unto them.

EXplanation, or laying out more at large that which briefly was set downe before. For now he doth more fully declare that, Explanation. which he had briefly before spoken of the repentance of the Ninivites. He therfore pursueth every circumstance, both that the efficacie or force of the word of God outwardly preached even among the heathen themselves, may be understood, & also that we may know that the repentance of these men was true, and not hypocriticall, and that this may be an example for the godly being put in minde of the threatnings of God to follow. And to this purpose doth Christ alledge it Mat. 12. Publike & not private repen­tance here de­scribed. But in this place is described publike, not private, solemne and extraordinarie, and not ordinary repentance, like is as also Ioel cap. 2. VVhich two kindes of repentance are not to be confounded or hudled up to­gither: neither are we to looke for that in ordinary, or private repentance, the which is proper and peculiar unto extraordinatie and publike repentance: as is for example, the decree of the magi­strate, the putting on of sackcloth and ashes, &c.

Furthermore we must note, that the signes which are here re­hearsed, Fasting, sacke cloth, & ashes, and such like externall ge­sture are rather signes of true outward repen­tance of the godly, the which consisteth in the hears truly bū ­bled by faith, & shewing forth the fruits of the same, by the workes of mer­cy, &c. did indeed in these Ninivites spring frō a sincere or purt minde: yet notwithstanding if they be considered in themselves they do rather paint out unto us the true nature and condition of the outward then the inwarde repentance of the godly, as may easily appeare Isai, 58. v. 5, 6, 7. Is it such a fast that I have choses [Page 199](saith the Lord) that a man should afflict his soule for a day, & to bow downe his head as a bulrush, and to lye downe in sackcloth & ashes? Wilt thou call this a fasting, or an acceptable day unto the Lord? Is not this the fasting that I have chosen, to loose the bandes of wickednesse, to take off the heavie burdens, and to let the oppressed go free, and that ye breake every yoke? Is it not to deale thy bread to the hungry, & that thou bring the poore that wander unto thine house? When thou seest the naked, that thou cover him, and hide not thy selfe from thine owne flesh. For inward repentance, such as is in godly men, is assured of the forgivenesse of sinnes by Christ, of the promises of God, of his fatherly good will towardes them, &c. Now these thinges were nor in the Ninivites.

The first circumstance of the re­pentance of the Ninivites, to wit, the persons repenting.Moreover the first circumstance of this publike repentance of the Ninivites, are the persons repenting: among the which the person of the king is first described as the which namely was the cause and example of the repentance of the rest: Afterwards the rest repented. For they all repented from the greatest unto the least, as was before ver. 5. and not onely one or two. Yea the king of Ninive himselfe, and not onely his subiectes. And this repen­tance of the king, and that publike (laying aside all cogitation and pride of his kingly maiestie) is in this verse described by moste excellent contraries, He that sate before in his royall throne, lay in ashes: he that before was clothed with soft and gorgeous rai­ment, tooke upon him most hard and sackcloath, and cloath of haire. Compare this outward shewe of repentance with these places and examples of the scripture, of Achab 1. King. 21.27. Ioel. 2. Isal. 58.5. Iob. 16.15. Mat. 11.8. VVhether Ionas came unto the king, or whether the king heard of his sermons by the report of others, hee was earnestly touched.

An amplificatiō of the former circumstance of the persons.AN amplification of the same circumstance of the persons, whereunto are also adioyned two other circumstances: And the amplification of the persons repenting, consisteth in this, that the men of all ages, sexe, and kinde or condition, as the Peeres and States of the Realme, and also the common people fasted, and cloathed them-selues with sackecloath. [Page 200]They did therefore openly repent. Concerning age, the very children and infants also fasted, concerning sexe, the females & the males, yea the bridegromes and brides fasted. And these are gathered by this word (Man) in this place taken generally. But Ioellcap. 2. ver. 16. all these former are expressely commanded for to fast in these wordes: Gather the people, sanctifie the congregati­on: gather the elders: assemble the children, and those that sucke the brestes: let the bridegrome goe forth of his chamber, and the bride out of her bride ch [...]mber. Thus then all that same whole most great city was in sorow, and full of most bitter heavinesse, and there­fore gaue forth testimony of her repentance. Such a generall so­row doth the prophet Isai foreshew that the Moabites shoulde be in, because of the great evils, that were to come upon them. cap. 15. ver. 3. In their streetes (saith the Prophet) shall they b [...] girded vvith sackecloath: on the toppes of their houses, and in their streetes every one shall howle and come downe with weeping. Read the whole chapter. To be short, not onely the men, but also the cattell, All the tame beasts of the Ni­nivites doe fast. that is, all the brute beasts that were tame, and had their being with men, fasted, & put on sackcloath and cloath of haire, as the oxen, the sheepe, under which by the figure Synecdoth (which is, when the whole is put for the part, or the part for the whole) I doe comprehend the other kindes of tame beasts, [...] hennes, dogges, and the rest, which doe live of foode given unto them by men, and not of ravine. But this latter point was extra­ordinarie in this publike repentance, neither is it rashly of us to be followed: but was used by them to shew the greatnesse of their sorrowe. And thus much of the first circumstance of this publike repentance of the Ninivites.

2. Circumstance of this repen­tance.There followeth the second circumstance, namely, the meane whereby this repentance was proclaimed. It was proclaimed by the publike commandement of the king and his whole counsel the which by a sergeant was openly cried and declared through out the whole citie of Ninive. So those things which are pub­like, ought to be done by the authoritie of the publike counsell.

The third circumstance, is the forme and maner of this repen­tance, 3. Circumstance and the same moste exquisite or perfect so farre footh as concerneth the outwarde signes, for all these are commaunder to fast from all kind of meate, not onely from delicate and dair­tie meates: sackcloath, and cloth of haire are appointed for the [...] ­to weare and to be clothed withall, so that both the men & also [Page 201]the beasts themselves might be understood to be worthy of that anger of God, that is, of death. Finally a strong crie unto God is commaunded with mourning and teares, that by the earnest feeling of their miserie and guiltinesse before God, all of them might repent and mourne. For here is prescribed or appointed a religious fast, and not a naturall, or physicall fast.

4. Circumstance The end of this fast and repen­tance.THE fourth circumstance, the end of this fast & repentance. For they were commanded not only to use these outward things, but also to cast away all their wicked living earnestly, and to refourme and amend the same sincerely: And this by the fi­gure Synechdoc he (which is, when the whole is put for the part, or the parte for the whole) is comprehended under the name of wickednesse or violence: because that this is commonly the first publike fruite of the uniust life of men, namely, violence or hurt, the which is offered by vs unto our neighbours. And therefore Paul saith 1. Thess. 4.6. Let no man oppresse or defraud his brother in any matter: for the Lorde is avenger of all such things. This is then another part of repentance. Here is nothing spoken of the true worship of God, of the covenant, and embracing the Mes­sias: no nor so much as of laying aside of their idolatrie doe these Ninivites take any care or thought, but only of such knowen vi­ces, as doe turne to the hurt of men.

THis is a rendring of a reason of the former commandement comprehended in the kings decree concerning their fasting, A reason of the former comman dement of God. and also their putting upon them of sackcloath and ashes, wher­by both the people are encouraged unto repentance, to wit, up­on hope to escape the wrath of God: and also by the same is shewen, what manner of feeling that same generall feeling is, the which all men have, which are not plaine Atheistes, of the mercie and kindnesse of God towardes mankinde. For all men by the remnants of the light of nature which is in them, doe generally knowe, that God is both iust, and also mer­cifull: that which his government of the worlde, and expe­perience it selfe doeth proove: but yet all this notwithstan­ding [Page 202]they neither know the foundation, nor yet the force both of this iustice, and also mercy of God, as namely being infidels, the which neverthelesse the faithfull doe understand, being taught both by the worde of God and also by the holy ghost. We haue therefore seene before both in the marriners, and also in the Ni­nivites themselves, what manner of common knowledge there is in all men, yea, even in the infidels concerning the righteous­nesse of God, to wit, that he is iust, and a punisher of wickednes: so also this is a common principle engraffed in the hearts of all men, that God likewise is mercifull and loving. But both these knowledges doe farre differ from that, which the godly and the faith full haue concerning both these properties and vertues of God, out of his word, and by the feeling and swetnesse of a true faith. For as high as the heaven is above the earth, so great is Gods mercy toward them that feare him. Psalm. 103. vers. 11. and Psalm. 34. v. 8. the prophet willeth the faithfull, who indeed only haue the true feeling hereof, To taste and see how gratious the Lord in and addeth, Blessed is the man that trusteth in him. Feare the Lord, ye his saintes: for nothing wanteth to them that feare him. The lyon doe lacke, and suffer hunger: but they which seeke the Lorde, shall want nothing that is good. This feeling without all doubt the Ninivites wanted, being onely troubled and carefull for their destruction, and thereof admonished or warned by Ionas.

I The Ninivites hope well of God, though he threaten them.But here are two things to be marked. The first is, That they conceive a good hope of God even then neverthelesse, when he threatneth them, and doe beleeve that he may be appeased, but yet doubtingly: and not after that maner, after which he belee­ved, that said: yea albeit he kill me, yet will I trust in him. Iob. 13. ver. 15. But for that all men, as I haue saide, beeing by nature taught concerning the mercy of God, are not utterly void of all hope, albeit I doe not denie that the Ninivites in this hoping of the mercy of God did greatly wrastle both against the threat­nings of Ionas, and also against the testimony or witnesse of their owne conscience condemning them. This also we are to follow, and that so much the rather, because that we have moste assured promises of God to be mercifull unto us in Christ, as is plentifully to be seene in many places of that most comfortable Psalme 89. and also every where in the prophets, singing this note, Turne unto me. The other point here to be noted is, That they say God may repent, and call backe the sentence by him [Page 204]given. But God is unchangeable and can not lie. Titus cap. 1. vers. 2. I answer, [...]he voice and sentence of God is of two sorts: 2 They say that God may repēt, and in what sense this may be understood. The one Comminatorie or threatning onely: The other defini­tive and absolute. This latter can never be revoked or called backe, the former may. For that is pronounced or given against us under a certen condition, the which if we do performe accor­ding unto the will of God threatning us, it is all one as if it had never bene given against us. Such were these threatnings of God of the destruction of Ninive, except they repented, as appeareth by the number of fortie dayes being adioyned thereunto. Gods threat­nings against the Ninivites, conditionall. They repented: therefore those threatnings ceased to haue place any longer. Of this kinde of sentence of God speake the Ninivites here, when as they say, Who knoweth, if God will repent, &c.

THE conclusion of the whole former narration or discourse.The conclusion of the former narration. And it sheweth that God being mooved with the repen­tance or change of living made by the Ninivites, spared them, and not for their outward ceremonies onely, as their sackcloath, ashes, and fasting, for this was the meaning of God, that if they did after this manner repent, they should be saved from the threatned destruction. The end of God his reprooving of vs. This is the end of all Gods threatnings towards us, and chidings with us, to wit, that wee should ear­nestly turne unto him. August. God doth not in such sort find fault with us, as to insult or triumph over us, but to bring us to con­fusion and shame for our sinnes, that he may afterwardes heale us. So God teacheth us that the end of the sending of his pro­phets to reproove his people, was, that they should amend & be blessed, as Ierem. cap. 35. vers. 15. I have (saith God) sent unto you all my servants the prophets, rising vp earely, and sending them, saying. Returne now every man from his evill way, and amend your workes, and goe not after other gods to serve them, and ye shall dwell in the lande, which I have giuen unto you and to your fathers. And David Psalm. 103. ver. 9. saith, That God will not alwaies chide, neither keepe his anger for ever, but that he hath mercy in store for them that feare him and turne from wickednesse. Read the whole Psalme, for it is full of most excellent comforts.

Two things are to be observed or noted in this place: The one that it is attributed unto their workes, that God did save them. I [Page 204]answer,1. The sparing of the Ninivites in what sense attributed unto their workes. So farre forth as those workes, namely their repentance were signes & testimonies or witnesses of the earnest trembling and feare of the Ninivites at the threatnings of God and they themselves were not hypocrites, but such as unfainedly were so­ry, albeit not in such maner as the godly in such cases are. For God loveth the onely resemblances of Christian vertues, as o [...] faith, hope, feare, &c. that we should understand by how much the more he loveth the true vertues themselves, and therefore that we should follow after them the more earnestly. So he al­loweth the repentance of Achab 1. King. 21.29. And the faith of Simon Magus. Actes 8.13. and of Iudas Iscariot, who also wrought miracles with the other Apostles. The other thing to be noted is, 2. God did not as he threatned, and why? that God is saide not to have done, that is, not to have executed those his threatnings. Not that any thing ca [...] let or hinder the will of God, besides God himselfe, but, as [...] have shewed, therefore he did it not, because he would not. For he had not simply decreed to destroy the Ninivites, but under this condition, unlesse they did repent from their wicked way, at least wise in the outward regard of their living. The which thing they performed.

THE consequence or what followed this their repentance. For the Prophet goeth on not onely in telling of the historie of things that followed, but also in the description of his owne sinne, when as he had not yet through­ly repented being learned by the former pu­nishments, that by his example all men may learne the true way of establishing the glory of God, and not to make estimation and determination of the fruite of the worke whereunto they are called of God, Wee may not e­steeme of Gods doing after our owne mind, but what he willeth the same ought in every respect to like and con­tent vs. by the iudgement and sense or feeling of mans wisedome, and of the flesh, but by the iudge­ment, will, and wisedome of God himselfe: that looke what he will haue brought to passe, & after what maner he will haue it brought to passe, the same also may like us, and that wee allowe of the same, albeit that wee did suppose that some [Page 205]other thing, or after some other maner, would haue ensued of it. In a worde, we are hereby taught not to consult with flesh and blood neither in the worke, nor about the worke of God. For flesh and blood can not inherite the kingdome of God. 1. Cor. 15.50. For Gods thoughts are not like unto our thoughts. Isai. 55.8, 9. Now this that followeth from this first verse unto the 5. ver. is here set downe by a figure called Hysteron proteron. Hysteron pro­teron, is a fi­gure, by the which that that was last is v [...]por­ted first, & con­trariwise that which was first, is placed last. 1. Ionas dissen­teth from the will of God. 2. He is excee­ding angry. For after his sermons made in Ninive, Ionas departed out of the city, and waiting there 40. dayes, he perceiveth that God had repented and spared the Ninivites. VVherefore this prayer was made after those fortie dayes expired or past. For after those 40. daies it came to passe that Ionas complained grievously with himselfe because that the Ninivites were spared, and was most exceeding angry.

This verse then conteineth two things. First his dissenting or disagreeing from the will of God: secondly his anger upon this disagreeing, nay his burning and great boyling in minde, not a­gainst God I confesse (for that had bene the part of a man utterly wicked, such a one as Ionas was not) but within himselfe taking it grievously, for that the matter and issue of his preaching, did not so fall out, as he hoped it would do, and as he thought it to be meet for the glory of God, & for the commending of the autho­ritie of the ministerie propheticall, and his especially among the Gentiles, and men that were scorners of the God of Israel. This man therefore did fret within himselfe, & did chafe in his minde, (but not against God, accusing him of lying or falshood, or blas­pheming his name) but preferring the iudgement of his owne mind concerning the establishing of the God of Israels power a­mong the Heathen, & the certentie of his word among men that were infidels, before that counsell of the wisdome of God, and also before so notable a fruite of his ministery or office. VVhereby doubtles doth appeare evidently the power & feare of the migh­ty God of Israel even among the Heathen themselves, whilst they in such sort give eare unto & receive his prophet, whom they had never seene before, & one that was not famous among them by any miracles there wrought, Two causes of Jonas his anger and as it were, saucinesse to chide with God. 1 & do beleeve him to be a most true prophet. There were therfore two causes of this trouble & mala­pertnesse of Ionas: The one, for that he supposed that that way only the glory of the God of Israel might be established among the Heathen, the which otherwise was like to be contemned or despised, namely if those things the which hee as a prophet and [Page 206]preacher had in the name of God told unto them for to come to passe might in every respect so fall out as he had foretolde them that they should. And that otherwise God himselfe should be accused of inconstancie, and his prophets of vanitie and open lying. 2. Jonas under­standeth not the end of Gods threatnings. The other cause is, for that he neither thinketh that this is the scope or drift of Gods threatnings, that men should convert or turne, and repent (for God will not the death of a sinner: but that he should repent and live) neither doeth he esteeme so much of this effect of his ministerie, as he doth of the falling out of the matter according unto the bare word of his preaching. VVe must I confesse, be fervent or earnest unto God (as Paul Rom. 12. v. 11. biddeth us be fervent in spirit) in which two causes, Io­nas was greatly deceived, and most men for the most part now a dayes doe offend (whilest they intermeddle and mingle the [...] owne wisdome with the commaundement of God) being men otherwise grave and godly, and ready to obey God: but they consider not that which is 1. Corinth. cap. 1. vers. 20. Hath not G [...] made the wisdome of this world foolishnesse? And Roman. 8.7. The wisdome of the flesh is enmitie against God.

The first ampli­fication of the sinne of Jonas.THE first amplification of the sinne of Ionas, the which Ionas himselfe maketh, not onely to shew, whether in the end those our carnall or fleshly cogitations or thoughts carry us and lead us quite out of the way: but also to teach that we can of­ten times ley false gloses, and alledge faire titles, causes, and rea­sons for our foolish prayers, vowes, and iudgements. So Christ Luc. 9.55. answereth his Apostles. Ye know not of what spirit ye are. VVhich glosing and faire excusing of matter is done not onely unprofitably in cases betweene God and us, but also disobedi­ently and blasphemously, and turneth unto our condemnation. Therefore Ionas is not onely foolishly angry: but also will ap­proove this his foolishnesse unto God himselfe, and confirme or strengthen it as a wise counsell or purpose. Jonas would have God to like of his folly. Wherfore he saith, that he spake unto God, & pleaded with him (the which in this place he calleth praying) for the avouching and iustifying of this his burning & boiling anger. For he did not blaspheme God, as some [Page 207]wicked persons vse to do: but with greater reverence layeth open this his cause unto God. And finally in the end he desireth of God that he may die for the selfe same cause.

This prayer of Ionas hath three parts: first, the entrance or be­ginning, I pray thee, O Lord, Three parts of Ionas his praier. 1. The entrāce. 2. The defence of Jonas his cause. whereby he wisheth God to be fa­vourable, & an upright iudge unto him, & sheweth that the de­sire of his mind was most vehement or earnest. The second is, the defence and prooving of his cause and righteousnesse, to wit, that he did at the first iustly & upon good ground take this counsell to flee away: because that he did foresee that this whole comman­dement of God unto the Ninivites would be vaine and of none effect, and hurtfull also unto the glory of God among them. For they would laugh God to scorne hereby as changeable, because he brought not to passe the things which he threatned, or as not able to do it in the iudgement of Ionas: & so consequently, that they would more and more contemne or despise the true God of Israel. This forsooth is the foolishnesse of worldly, that is to say, madde wisdome. As if God knew not what course to take for the maintenance of the glory of his name and maiestie of his power and godhead even among the very heathen themselves, & infi­dels, after a farre other sort then we can imagine. The third part is the reason of his righteousnes or iust cause: 3. The reason of Ionas his righ­teousnes or iust cause. the which reason doth utterly overthrow it selfe, which reason forsooth is this, be­cause God is mercifull, therefore he shall be contemned or despi­sed of men: nay rather the selfe same effects of the mercy of God do proove the power and efficacie or force of God in the ministe­rie of Ionas, as he that converted those Ninivites being desperate persons. And God is praised for his mercy and long sufferance. Ro­man. 2.4. & Psal. 136. throughout the whole Psalme.

The second am­plification of Jonas his sinne.THE second amplification of the sinne of Ionas, taken from the immoderate heat of his anger, & the malapertnesse of his wit, who will not only have himselfe and his cause to be acquit­ted & cleared before God, albeit the same were false: but is more­over so carried away with the same force of his wrath, that ther­fore he wisheth for death, because that God followeth not his iudgement & mind against the Ninivites. See whither in the ende the wisdome of the flesh doeth carrie even godly men, and how it is indeed enmitie against God, as Paul tearmeth it. Rom. 8.7.

Two parts of this verse. 1. The second part of Ionas his prayer.There are two partes of this verse, the first is, the second part of Ionas his prayer, the which sheweth the vehement & earnest desire of Ionas in the thing, which hee asketh, noted in these wordes, I beseech thee (saith he againe) and (Thou O Lorde) also (because it is better.) For by these wordes is declared and painted forth a greater malapertnesse in Ionas then before, and the same more damnable or to be blamed, who is so unappesably angry because of the falling out of the matter otherwise then hee thought meete in his wisdome. This doubtlesse hereby appea­reth to be true, the which Iames saith, cap. 1. vers. 20. The wrath of man doth not accomplish the righteousnesse of God.

2. The thing asked.The second part, is the thing it selfe, the which he asketh. Io­nas doth not therefore wish for any small hurt unto himselfe, but even for death it selfe. And albeit that it be lawfull for the godly sometimes to wish for death, Jn what cases death may be wished for. so farre forth as this life of ours is a shoppe of sinnes (as Paul calleth it the body of this death, and wi­sheth to be delivered therefrom. Rom. 7. ver. 24.) or in respect that death it selfe is the last degree and entrance unto us to be­hold Christ (and so Paul desireth to be loosed, and to be with Christ:) yet to wish for death by and through dispaire and impatiencie in troubles of minde, through wearinesse of this life, which is the gift of God: through pride of minde, or our wrastling and stri­ving against the providence of God, is wicked and ungodly. So Elias wisheth to die through wearinesse of life and feare of Ie [...]a­bel, and desireth God, saying, 1. King. 19 4 Jt is now enough, O Lorde, take my soule, for I am no better then my fathers. Jonas most im­patient. These wordes therefore of Ionas, It is better for me to die then to live, are the wordes of a man most impatient, and do not conteine a comparison of one good thing with another good thing: but doe shewe a most bitter feeling of burning anger, and the as­sault of a man now able to refrain himselfe no longer. It is better, that is to say, it is more to be wished for of me thus carried away with the trouble and unquietnesse of my mind.

The iudgement of God concer­ning this fact of Jonas.NOwe followeth the sentence or iudgement of God concer­ning the fact, praier, & anger of Ionas. Therefore this place with the whole place following, is a commoration or staying in laying out of things more particularly. For Ionas doth seuerally discourse, what was said & done, & followed after his praier. First [Page 209]therfore we are to heare the voice of God concerning this anger of Ionas, to the end that no man should excuse it, as Ierom hath done, God condemneth it, what faire glosse so euer it may seeme to carie. And he doth afterwards shewe a reason of this his con­demning of it, & confirmeth the same by a notable falling out of a like matter, & in the end God doth approue the same euen vnto Ionas himselfe, who at the length resteth satisfied and contented therewith all. Hereof appeareth, that how wise soeuer the carnall or fleshly reasons of men may seeme vnto vs to be, how fit, glori­ous & agreeable vnto the matters taken in hand, that they al not­withstanding do vanish away like smoke, or that they are to vaile the bonnet, & as it were to strike sayle vnto the wisdom of God a­lone, that whatsoeuer God shal ordaine to the contrarie, or will to be done, that same be liked & alowed of vs, & that we wholly rest our selues vpon his prouidence, for the counsails of God are not onely diuers from our counsails (as the Lord saith Isa. 55.8. My thoughts are not your thoughts, nor my waies your waies:) but also God is infinite waies wiser then we, as Paul teacheth 1. Cor. 1.25. That the foolishnes of God is wiser then men, & the weaknes of God stronger then men. Yea in the ordering of all things in particular, & also in general, he alone is the best iudge and Moderator: whose counsa [...] and works, albeit they be often hidden, and wonderfull vnto vs, yet are they alwaies most iust and well framed, and for this cause to be allowed.

Where Ionas became after his preaching vntill the 40. daies were en­ded.SEcondly here is described, where Ionas became in the meane season whilst after his preaching had through the whol city of Ninive, he waiteth for the end of the matter, that is, of his threat­nings. This verse then is a further making plaine of the matter the which ought to be read by a parenthesis. So long therefore vntill the 40. daies were out, after the diligent execution of his office in the citie. Ionas goeth aside out of the citie, & abideth notwithstā ­ding in the cuntrey neere adioyning, in his cottage, the which he had built vnto himselfe at the East side of the citie for a litle time. And here are two things to be noted to wit, the wisdome and pa­tience of Ionas. His wisdome, in that he departeth from the citie, The wisdome of Ionas. beleeuing that it will come to passe, that the Niniuites should be destroied. Least therfore that he should be wrapped in the same [Page 210]iudgement with them, he doth wisely remoue himselfe from thē, and that by the selfe same spectacle, he might the more confirme that his threatning would proue true, & so might make the Nini­uites afraid. And so to assure his people that Babylon should be destroied, the Prophet Isai 48.20. saith vnto them, Goe ye out of Ba­bel: flee from the Chaldeans, with a voice of ioy, &c. So the Angel, Apoc. 8.4. willeth the people to depart out of Babel for feare o­therwise they should be punished with them: Goe ye out of her my people (saith the voice from heauen) that ye be not partakers in her sinnes, and that ye receiue not of her plagues.

The patience of Ionas.The patience of Ionas herein appeareth, that he sitteth there, that is, patiently waiteth vntill the whole 40. daies doe passe a­way. In the meane while he sitteth, not vnder the shadow of the gourd, the which was not yet growne (for it sprung vp afterward) but vnder the shadow of the cottage the which he himselfe had slightly builded and made. For Ionas did not liue or dwell there deliciously and in pleasure.

What ensued after Ionas his praier, & God his answer vn­to the same.THirdly here is declared, what things followed after that same praier of Ionas, & God his answer vnto the same: both which (as I said before) after those whole 40. daies being fully ended. After those 40. daies then, and not before, Ionas praied so anger­ly: and when as God had answered him, he alledgeth a reason of this his answer, and mercie towards the Niniuites, the which hee confirmeth by the confession of Ionas himselfe, and by the issue and likelihoode of a thing most apparant, to the end the counsel and purpose of God in pardoning them, may appeare vnto all men to be most wise and iust. This therefore fell out after those 40. daies, so that Ionas did yet once againe shewe the malapert­nes and impatience of his minde, and the same vtterly vnexcusa­ble and yet notwithstanding it did spring from the same fountain from the which the former did. Out of this selfe same doth God shew two things: Our affections in shew neuer so faire, are hatefull vnto God, vnlesse they he wholly subdued vnto his will. first, that our affections, albeit godly, lawfull, & tender in shewe (vnlesse they be wholly subiect vnto his will) are troublesome motions of our disobedient flesh vnto God, & fruits of our stubbornnes, & therefore vnto him worthily hateful, bitter, and filthie. The second thing is, God out of this second anger of Ionas, altogether immoderate or vnmeasurable and rash, taketh [Page 211]an occasion and cause to condemne the former anger also. For so by degrees also God doth leade vs vnto earnest repentance, and teacheth vs by little and little, as it were by play, that the thinges the which in vs are vicious, the which notwithstāding we would not easily confesse so to be, he might proue & shew by the com­parison and similitude of other thinges knowne and graunted of vs, to be vtterly to be condemned, foule and filthie.

The order of the Prophet in describing his anger.Further, in the setting out of this whole matter, the Prophet v­seth this order, that first he sheweth the cause of his second anger & wrath vnto the 8. ver. Secondly he declareth, that his anger and immoderate rage, ver. 8. and 9. Lastly, that thereupon God tooke occasion to condemne Ionas both in this, and also in that his for­mer complaint, v. 10, 11. This sixt verse containeth two things, & both of them a preparation onely vnto the declaring of the anger of Ionas. First, what God prepared for Ionas, yet remaining in his booth, the which he had slightly made of boughes: & secondly, 1. What God prepared for Ionas. what ioy Ionas conceiued for the same. God ordeined & would haue a gourd to grow vp for him (for so the word kikaion is to be translated, 2. What was his ioy for the same. Kikaion, There is great sturre about the translation of this word, but I haue rather followed those which doe eng­lish it, a gourd. whatsoeuer August. epist. 10. say against Ierome to the contrary) and that forthwith, & almost in one moment, for it grew vp in an artificial day, that is, within XII. equinoctial houres, v. 10. so high & so ful of leaues, that it shadowed Ionas his whol booth, & did defend him from the heat of the sunne, the which was then most parching & burning: and finally with the leaues thereof it made him a coole shadow. Therefore the growing and maner of this gourd was extraordinarie: and for this cause God is saide to haue prepared it, that is to say, this tree sprang vp not by any natu­rall meane, but supernaturally, or extraordinarily, God so ordai­ning for the keeping of Ionas from griefe, that is, from that scor­ching heat, the which Ionas tooke most grieuously at that time, & in that place. Wherin not onely the fact of God, but also the ende of the same is briefly touched, to wit, that we should know that he is carefull for the least discommoditie and griefe of those that are his, that he may helpe them. And thus much did God.

Ionas his ioy.But Ionas for his part on the otherside, is exceeding glad and ioyfull both for his coolth and that same suddaine shade giuen him by God against the burning of the sunne: and also especi­ally for the tree or shrubbe it selfe that was sprung vp, for the height thereof, for the leaues, for the fairenesse, for the shade of it, because that all these thinges in this gourde were singular [Page 212]aboue the maner of other gourds. So in euery kind of thing those points & parts do delice vs the which are singular and excelling a­boue the vsual maner, because that in them there appeareth a cer­taine singular & especiall fauour of God, & a work of his omnipo­tencie, or almightie power. So this was in deede in Ionas a most ioyfull affection of his minde for the springing vp of the gourd, and the same most fauourable and louing towardes the gourd it selfe, a shrub of base account & of small continuance: yet without any cause, the which might grow of any especiall paines, la­bour, or hope of his towards the gourd.

The gourd vp­on the suddaine destroied by God.THe consequent, or shewing what followed. For here is de­clared how the gourd quickly springing vp, was quickly also destroied by God. The which also is a preparatiue vnto the decla­ring of Ionas his anger. For these things in like maner doe proue & shew him to haue bin impatient, faultie, & beyond measure & reason delicate and tender: nay wanton, albeit that this his ange [...] also seemed vnto Ionas himselfe lawful & iust. Further, it hereby appeareth, that this gourd died after an extraordinarie and a cer­taine peculiar maner, for that there breedeth so soone a worme i [...] him, & the same specially and suddenly by God set vnto the roo [...] of him. This worme then gnawing and eating the roote of the gourde, and robbing it of moystnes, foorthwith killeth the plant whereupon the tree or shrub withereth & dieth. For plants haue also their diseases & woūds, as wormeating, blasting, & such like Plin. l. 17. c. 24. Nat. Hist. Yet some will haue that the gourd di [...] not for all this fall from the booth of Ionas: but alwaies aforde [...] him some small shade such as it was, because that the withere [...] leaues of this gourd did yet remaine still hanging vpon the pole of his cottage, and made a shadow, but a small one, & the whic [...] did not any longer keepe Ionas frō so great burning of the sunne▪

The cause of Ionas his anger.THe third part of this same preparation, the which declarer the cause and anger of Ionas: to wit, a parching heat, greate then was vsuall, the which God sent that same day & time. There­fore this verse conteineth two things: 1 the one, a third cause so [Page 213]the which Ionas is angrie, and praieth vnto God in that his cho­ler and heat of minde. The second comprehendeth a description of this anger, and prayer.

The third cause of Ionas his being angrie, was the parching & burning of the sunne, being greater then it was wōt, by the means whereof it did beate vpon the head of Ionas very grieuously. Of this heat there were two causes, Two causes of the heat men­tioned in this verse. both the ordinarie season of the yeare, and the sunne, & also that same extraordinarie East winde, faint, and dissoluing or loosing the members, such like kinde of windes as are wont commonly to blow in the summer, the ayre beeing drie and void of cloudes, the which windes doe not re­fresh vs, or coole the ayre: but rather increase the heate of the sunne, because that they also are hot and parching, and faint and calme. By which like meanes the Lord also can scorch and parch the fruits of the earth for the sinnes of his people, as he testifieth Agg. 2.18. where he saith: I smote you with blasting, and mildew, and with hayle, in all the labours of your hands, and yet ye turned not vnto me, saith the Lord. Of this I gather that these things were done in the summer. For Assyria (in the which Ninive is) is no Southerne cuntry, that it should haue any great heats, besides in the summer. Here then also, like as before v. 2. & 3. the anger of Ionas was ma­lapert & saucie, and the assault of his mind very raging, the which groweth in this place in like sort, of the too wel liking of his owne counsell, and of the things which he approueth or alloweth. For what rashnes and great hastines is this, that he wisheth and desi­reth out of hand to die? for that he should desire this by and by, and that of God, his hastie anger egged him on thereunto. And Ionas is here angrie through the feeling of the flesh, as before, and that more manifestly, albeit that in shewe he seemed to haue a colourable & reasonable cause, to wit, for that he was deli­ted with the fairenes of the gourd that was sprung vp, and did so­lace him selfe therewith, as with a most daintie worke of God, and a fauour of the same God towards him, beeing oppressed or grieued with the heate. This is in deede a faire pretense or shewe of the flesh. But the true originall or beginning of this kinde of anger is the waywardnes and pride of man his wit. Ionas hath a faire shew for his anger. For we doe preferre our counsails and will before the wisedome and will of God, so that we take it very hardly and grieuously that it should be and come to passe, the which albeit that it be done by the will of God, yet notwithstanding it falleth out often otherwise then [Page 214]we would wish. As for Ionas he is not properly or especially an­grie, because he nowe felt the sharpe heate of the sunne: neither yet doth he pray, that God would strengthen him to beare so great parching of the same, or that God would a bate the heat: but he is angrie, The proper cause of Ionas his anger. for that those things the which he had made recko­ning with himselfe should haue continued, and the which for the time ought to haue bin fit and commodious for him, and to be a witnes of the fauour of God towards his selfe and his ministerie, the same were now chaunged and taken away, to wit, his braue gourd, a worke in deede of God and extraordinarily sprung vp in the fauour of Ionas was decaied, and extraordinarily also perish­ed. Therefore through the selfe same carnall or fleshly wisdome he doth imagine the commendation of his ministerie to lie in the gourd, like as he did before suppose his contempt, to lie in the sa­uing of the citie. Therefore Ionas is angrie for the dying of the gourd: and not properly for that he was scorched after that man­ner with the burning of the sunne, as appeareth hereafter ver. 9. & 10. and he doth not now any more desire any other signe and te­stimony of God his fauour towards him, but death through a trou­bled and disquiet affection. For through vnstaiednes of minde he desireth to die. The which argueth or proueth the corruption, dis­obedience, and furie of men in their carnall or fleshly affections, and whilst they doe not wholly submit them selues vnto the will of God alone.

An amplifi­cation of the anger of Jonas.AN amplification of this second sinne or anger of Ionas. And it is amplified by the reprehension or admonition of God, and the disobedience and contestation or auouchment of Ionas. The reprehension is here made by God, like as before ver. 4. Two things are to be noted in this reprehension. 1. The maner of speaking. First, the manner o [...] speaking, the which is an interrogation or asking of a question▪ For this doth more presse him, and more euidently lay before Io­nas the fault of this his anger, & noteth out the same. For it doth containe the manifest anger and reproouing of God the iust e­steemer and iudge of things, 2. The words here vsed. for the same. Secondly, the worde [...] themselues are to be noted, Good, that is, well and rightly done according vnto the duetie of a godly man, who knoweth that God must be obeied. Furthermore (to be as it were redde angrie) that is, (although thou be angrie for a iust cause and matter) to be [Page 215]mooued aboue measure, and altogether impatiently, through a raging heat of minde. Finally, for (a gourd) that is, a thing so light, and of so small an account.

The disobedi­ence of Jonas, & what we are to learne there­by.The stubbornes and disobedience of Ionas followeth descri­bed by his own selfe, that his earnest repentance may be vnder­stood, & that by this his exsample he may teach that all mortal men how godly soeuer & the seruants of God, doe notwithstan­ding easily raunge beyond the bounds of their dutie, and fall into most vndoubted disobedience, vnlesse they wholly submit them­selues and all their affections, albeit naturall and colourable vnto the will of God. For we are caried quite away, when as we yeeld vnto them neuer so little. Ionas his diso­bedience very great. For 1. He striueth against God. 2. He iustifieth his anger. 3. He doth not acknowledge his excessiue anger. And this contestation or auouchment & stubbornes of Ionas is grieuous and great. First in that answering he wrastleth against God so plainly speaking vnto him. Second­ly for that in this place, like as before also, he doth contend or ear­nestly maintaine the cause of this his anger to be iust, as if that he would reprooue God of vniust iudgement. Lastly, in that he doth not acknowledge this outragious excesse of his anger, by the which he was brought to wish for death. So are we in like maner blinded, when as we doe both rest vpon the iudgement of our owne wisedome, and let lose the bridle vnto the affections or de­sires of our flesh, and are ruled by such beasts.

The applicatiō of the former historie vnto Jonas.THe application of the whole historie of the former fact and falling out of the matter vnto Ionas, whereby also God doth confute or ouerthrow him, & sheweth that his anger wherein he did so greatly please himselfe, to haue bin most vniust. In this sen­tence & condemnation of God, Ionas doth now rest, & is satisfi­ed or contented. And thus in the end he doth testifie his true re­pentance: but first many waies wrastling, & wrastling againe, such is the disobedient nature of man against God. This then is an ap­plication. For God taking an argument from the lesser vnto the greater, God proueth his purpose in sauing the Ni­niuites to be most iust by the acknowledge­ment of Ionas himselfe. doth proue his counsell and purpose in sauing the Nini­uites, euen after the preaching of Ionas to haue bin most iust, Ionas himselfe beeing now iudge, who is now taught so much by the similitude of the gourd, as it were by play. This then is a con­futation both of the former, and also of the latter cause, the which Ionas did bring for the iustifying of his anger. For God sheweth [Page 216]that it was conceiued and taken without any iust ground. And he refuseth the first cause, for that he spared the Niniuites. For he pro­ueth that the consideration of the gourd, and of Niniuie was di­uers, that is, that there was great oddes betwixt them. In like mā ­ner he confuteth the latter cause, for that Ionas was mooued i [...] such sort about a matter of nothing, and the which belonged not vnto him. The first part of the compari­son. But this verse doth onely lay open that part of the cō ­parison, the which is betweene the gourd and Niniue. By the which is taught, that the mercie of God in pardoning the Nin­uites, euen after the threatnings of destruction denounced or told vnto them, was more iust then was the pitie and pleasure of Ionas fauouring the gourde, the which his pitifulnes Ionas did before maintain to be iust. So that in this place God doth retort, or tu [...]e backe againe vpon Ionas the things which he so obstinately al [...] leadged and auouched for the iustifying of his own fact. So God doth kill vs with our owne sword, and vseth our owne vanitie to the commendation and setting forth of his glory. Thus this first part of the comparison doth containe the pitie of Ionas toward the gourd, but God, as I said, doth confute and reproue the same.

The second part of the com­parison. The parts of this comparison liuely laid out by way of con­trarietie.THis verse following hath the other part of the same compa­rison, the which sheweth by the other parts of the antithes [...] or contrarietie, that the cause of God was the iuster. The parts of the comparison are these: In respect of the person, Thou a man [...] God. In respect of the Thing, Thou sparest a gourd: I, Ninive. I [...] respect of the Cause, The gourd is a shrub: Ninive a citie: that is, [...] company of men. The gourd is a shrub, of smal reckoning & sho [...] continuance: Ninive is a great multitude of men, and also of ca [...] tell. Thou art angrie for a gourd, the which is none of thine, tha [...] is, the which thou neither hast planted, nor brought vp, nor take [...] any pains about: I haue planted Ninive, I haue taken pains abo [...] it, it is my labour, it is mine owne thing, the which I take pitie o [...] Thou hast pitie on it, namly the gourd: I on this city, & that which is mine owne. Thou vpon a thing the which is not to be pitied [...] haue compassion vpon men, who by reason of their age, & iust [...] excusable ignorance, are in the iudgement of all men worthie o [...] pardon, nay of pitie & compassiō, the greater part of them bein [...] children and young infants. This is the force of this compariso [...] and iustifying of God against Ionas.

The proposition conteining fiue points.THe proposition or principall ground of this whole booke and prophesie, the which conteineth fiue poynts. First, the summed the matter, the which is comprehended in this booke, namely▪ Words, 1. The preaching of Amos. that is to say, the preaching of Amos, the which he vttered openly with a lowd voyce. The second, what manner of words the same words were, that is to say, the words of God: wherein the cer­taintie and authoritie of these words, 2. What maner of preaching it is, namely, such as was reueled by vision. or prophesie is auouched. For it is a vision, that is, a reuelation shewed by God himselfe, and com­mitted vnto the Prophet. Thirdly, vnto whom it was shewed, to wit, vnto Amos, who by the addition of certaine circumstances, is described what manner of man he was, both for the laying out of his person more certainly, 3. Vnto whom this preaching is committed. that he might be knowne from others of the same name: and also for the better and greater confirmation of his calling, as which was altogether extraordinarie, and raised vp by God, for to beate downe the pride and outragious haughtinesse of the men of that age. For God made choyce of this man, whom he would send to terrifie or feare the kingdome of Israel, the which at that time was most florishing. And he choseth a man that is a Thecuite, that is, of the Iewes, not of the Israelites (such a one as E­lias notwithstanding was) and one of the shepheards that kept cattell, as he confesseth of himselfe, chap. 7. vers. 14. saying: I was no Prophet, neither was I the sonne of a Prophet, (he meaneth of the ordinarie manner and calling of Prophets) but I was a heardman, and a gatherer of wild figges. God sendeth a Iew vnto the Israelites, to touch them the deeper by this meanes, as if they were such man­ner of persons who now had none among them fit to teach them, but stood in need of forrainers and strangers, and especially Iewes, [Page 205]whom notwithstanding they did deadly hate, as may appeare by the rent and breach, when the ten Tribes fell away from the other twaine, vpon that, that their request was not graunted by Reho­boam, where they vpon that occasion speake thus, 1. King. cap 12. ver. 16. So when all Israel sawe that the King regarded them not, the people answered the King thus, saying, What portion haue we in Da­uid? we haue none inheritance in the sonne of Ishai. To your tents, O Israel: now see to thine owne house, Dauid. So Israel departed vnto their tents. God sendeth a Neathea [...]d, that by this obscure and base person in the world, he may cast downe those high and loftie spi­rits. For as it is 1. Cor. 1. ver. 27.28. God hath chosen the foolish things of the world to confound the wise & God hath chosen the foolish things of the world to confound the mightie things, And vile things of the world, and things which are despised hath God chosen, & things which are not, to bring to nought things that are. For as the same Apostle speaketh, 2. Cor. cap. 10. vers. 4, 5, 6. The weapons of our warfare are not carnal, but mightie through God to cast downe holds, casting downe the imaginations, and euery high thing that is exalted agaynst the knowledge of God, and bringing into captiuitie euery thought to the o­bedience of Christ, and hauing readie the vengeance against all disobe­dience when your obedience is fulfilled. Thecua, of the which Amos in this verse is said to be, was one of the cities in Iudah, built by king Rehoboam sonne of Salomon, as it is 2 Chron. cap. 11. vers 5.6. And Rehoboam dwelt in Ierusalem, and built strong cities in Iudah: he built also Beth-Iehem, & Etam, and Tekoa. Fourthly, 4. Vnto whom A­mos is sent. here is taught vnto whom Amos is sent or against whom those things were com­maunded by God to be spoken, that is to say, against the Israelites, namely, against that kingdome properly, the which was separated and deuided from Iudah: but yet (because God is the keeper of his whole Church) Amos doth also prophesie against the kingdome of Iudah, that it also may be saued by God. Lastly and fiftly, 5. At what time Amos proph [...] ­sied. vnder Vz­zias king of Iudah, and Ieroboam the sonne of Ioas king of Israel, full two yeares before that same great earthquake happened in all that same whole countrey, the which, as I sayd, seemeth to haue happened at the least about the second yeare of the reigne of Vz­zias, and the thirtith yeare of the reigne of this Ieroboam.

The summe of the iudgements of God against the Israelites.THe summe of the iudgements of God the which should com [...] to passe against the Israelites, to wit, the vtter desolation or wa­sting of their whole countrey. For all the best and fattest things [...] this kingdome of the Israelites, shall in such sort bee 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, The Prophet winneth au­thoritie and attention vnto his prophesie. 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 him­selfe 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 [...] [Page 207]as they that presse the grapes, agaynst all the inhabitants of the earth.

The confirma­tion of the for­mer threat­ning.THe confirmation of the former threatning against the Israelites both by the example of other nations, the which the Prophet here reciteth, (yea euen of Iudah) the which God doth punish for the same sinnes: and also by the iustice and righteousnesse of God, the which is neither rashly moued, neither yet ought to suffer these sinnes of the Israelites to escape vnpunished. God is not rashly mo­ued to punish, but after that he hath a long season borne with men, yea and the same also obstinatly or stifly continuing in sundrie and most grieuous vices. Therefore he doth in the end chastice and cor­rect, not for one or two sinnes of them onely, but for many. But God will not let the sinnes of the Israelites goe scotfree, who can not suffer the offences of the Iewes their brethren, nay of the Gen­tiles being altogether infidels to be vnpunished, and therefore will he not beare with the sinnes of these, the which ought to be more holie.

Why the Pro­phet reckoneth vp onely those nations, the which were borderers vpon the Israelites.Further, he reckoneth vp onely those nations, the which were neighbours vnto them, to the end the Israelites should be the more moued, and should beleeue the things to be true, the which were threatned. For GOD hath also punished alwaies before this, other nations besides these for their sinnes, and doth yet at this day pu­nish them. And he beginneth with the kingdome of Damascus, be­cause that the power and glorie thereof at that time was greater then of other people neere vnto them, as being the head of al Syria: for so is it Isai. cap. 7. vers. 8. The head of Aram (that is of Syria) is Damascus, and the head of Damascus is Rezin, &c. And 1. King. cap. 19. vers. 15. Elias is commanded to returne by the wildernesse vn­to Damascus, and there (as in the head citie of the land) to anoynt Hazael King ouer Aram, that is, Syria: Damascus the chiefe citie of Syria. for Damascus was then the Metropolitan or chiefe citie of Syria.

1. The wicked life of the Damas­cens.Now this verse conteineth two things. The first, the wicked and stubborne life of them of Damascus. Their life is noted to bee wic­ked by the word (Peshang) the which signifieth open rebellion and treacherie against God, and not only simple sinne. And that it was [Page 210]fortresses:1. Decapolis. This prouince was called Decapolis. Secondly, by the countrey of Auen, or Aueria, the which was another prouince of the kingdome of Damascus neere vnto the Arabians, 2. Auen, or Aue­ria. and in a ma­ner a continuall valley by the riuer Euphrates. And last of all by the countrey of Eden, wherein also was a peculiar King of it owne, the which notwithstanding was subiect vnto the King of Damascus. 3. Eden. All these countries as they were partners and partakers with them of Damascus, in these sinnes and crueltie against the people of God: so shall they in like manner be all ouertaken with the same iudgement of God. And thus much concerning the kingdome it selfe, and the prouinces of the kingdome at that time most florish­ing.

2. What shall be­come of the men.In the second place he setteth downe what shall become of the men themselues. They shall goe into countries vnknowne vnto them, and farre off, as namely, being carried away by the King of the Assyrians into Media, and into the citie thereof, the which 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 follow­eth) and slew Rezin. And least that these things, because of the po­wer and glorie of the kingdome of Damascus, might seeme ridicu­lous, or to be laughed at as toyes, and vnpossible, the Prophet re­hearseth againe, That these things are threatned by the true God himselfe, who cannot lye, and by the almightie Lord Iehouah, whom nothing can withstand.

THe second example of the iudgements of God against the peo­ple bordering vpon Israel, The second ex­ample of God his iudgements against the Philistines. to wit, against the Philistines. The same things in a manner are here to be noted, the which were be­fore in the example of them of Damascus. I will therefore onely touch such things as it hath proper and seuerall to it selfe. In this verse then this is singular or proper to it selfe, to wit, the cause, why these Palestines, or Philistines are punished by God, and that with [Page 211]so great a punishment, which is this, for that they also, like as the Damascens, vsed great crueltie against the Israelites, that is, against the people of God: but yet in another kind of crueltie. The Da­mascens slew the Israelites whom they tooke: but the Philistines sold them, taking away all hope of deliuerance, or returning again, and comming home any more. For when they had once taken 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. The extreme crueltie of the Philistines, the which like they vsed at other times also a­gainst God hi [...] people. Wherein appeareth their great crueltie, the which may also bee gathered by that which is written, 2. Chron. 21. ver. 16. in these words: So the Lord stirred vp against Iehoram the spirit of the Philistines, and the Arabians that were 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 chil­dren of Ierusalem haue ye sold vnto the Grecians, that ye might send them farre from their border.

God his church deare vnto him.By 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 an­grie against the enemies thereof, for handling it so cruelly.

This verse is in a manner all one with the fourth before.THis 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 [Page 212]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.

The iudgemēts of God against the whole land of the Phili­stines.NOw the iudgements of God are threatned to the whole coun­trey of the Philistines, as before vers. 5. to the whole kingdome of Damascus. And in this place are reckoned vp foure chiefe Te­trarchies 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 threat­ned 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 conti­nually 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.

The third ex­ample of God his iudgements against the Ty­rians.THe 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 rehear­sed, 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 [Page 213]crueltie they procured against the Israelites by the Idumeans the brethrē of the Israelites: The Tyrians breake the law of consangui­nitie, and of nature. 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 ano­ther. These Tyrians therefore doe make Executioners of their cru­eltie 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 huma­nitie was this crueltie of the Tyrians against the Israelites, and ther­fore worthily punished by God more seuerely or sharply. For not onely those which commit euill are worthie of death, but those al­so 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 ex­tinguish 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.

This verse is al one with some other before.Conferre this tenth verse with those other verses before, of the same contents and arguments.

The fourth ex­ample of God his iudgements against the I­dumeans.THe fourth example of the iudgements of God against the na­tions bordering vpon the Israelites, namely, vpon the Idumeans [Page 214]themselues, who are called the brethren of the Israelites. Therefore the Israelites ought to be now the more moued with their punish­ment, that they should not thinke that themselues should goe sco [...] free, but should beleeue the comminations or threatnings of God vsed against them, Things com­mon vnto the Idumeas with other nations. 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 disobe­dient 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. Special and pe­culiar to them­selues, by these circumstances. 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 de­clare by these circumstances. First, in regard of the persons: for whilest the Idumeans doe persecute the Israelites, 1. Of the persons. 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 shame­full 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, 2. Of the outra­giousnes of their anger. 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 ap­peared by the doings and sayings of the Idumeans against the Is­raelites. An example whereof may be taken out of the Psalm. 137. vers. 7. where the Prophet prayeth vnto God against the same, say­ing: 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. Third­ly, 3. By the effects. 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. 4. By the time. 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 [Page 215]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.

The wisedome of Edom shall not helpe it in the day of visi­tation.TEman, 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 chil­dren? Is their wisedome vanished? Bozrah the head citie of the Idu­means. 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.

The fift exam­ple of the Am­monites.THe 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 exam­ples. And this in these Ammonites is a peculiar kind of crueltie a­gainst the Israelites, that is, the Church of God such as it was, for that they most barbarously at one blow as it were, The barbarous crueltie of the Ammonites. did cut in sun­der the women of the Israelites, and the same great with childe, a­gainst 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 mo­thers, 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 ex­treme crueltie ioyned with extreme couetousnes and ambition: & [Page 216]so consequently it was also grieuously punished by God, and th [...] worthily.

God cannot a­way with cru­eltie shewed a­gainst such as beare a shew of his church be it neuer so little.Further, 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.

A speciall and peculiar point in the punish­ment of the Ammonites, a­boue the other nations men­tioned before.THis is speciall and peculiar in the punishment of the Ammo­nites, 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 Rab­bah the chiefe citie of the Ammonites shall be ioyned both bat­tell, 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 pu­nishment of the Ammonites may fall out vnlooked for.

COnferre this verse with the fift of this chapter expounded be­fore, 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 cap­tiues vnto miserable seruitude, slauerie or bondage together so companie.

The sixt exam­ple of the iudg­ments of God against the Moabites.THe 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 Ammo­nites, and also of the Israelites themselues. And here is expressed a singular or peculiar kind of crueltie in them aboue the other na­tions before, not against the Church of God indeed, but yet not­withstanding against men, to wit, the Idumeans, who also were co­sens and of kinne vnto these Moabites themselues. All kind of crueltie dis­pleaseth God. Whereof we gather, that all kind of crueltie committed against any men what­soeuer, 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 Abra­ham, and the Moabites of Lot, the nephew of Abraham, whom A­braham 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.

The description of the punish­ment of the Moabites.A Description of the punishment, the which conteineth the de­struction of the nation of the Moabites, and the ouerthrow of [Page 218]their whole state, and that like to ensue with their great feare, tu­mult, and dismaying. Their dismaying is here layd forth by a sen­tence as it were loose and not tied together with the bands of con­iunctions 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 tu­multuous 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.

The destructiō of the people and of the stateTHe 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 peo­ple, 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. The Church of God neuer vt­terly destroyed. 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.

The seuenth example of God his iudge­ments against the Iewes.THe seuenth example of the iudgements of God against the na­tions bordering vpon the Israelites, because of their obstinat or stubborne wickednesse. And by this example all dulnes and drow­sines ought to be shaken off from the Israelites. For God setteth before the Israelites euen the Iewes themselues as a mirror or loo­calleth his owne people, to wit, because of their sinnes peculiarly by the Iewes themselues committed against his worship and ser­uice, that all men may vnderstand, and so consequently the Israe­lites, whether they offend against the first table of the lawe, or a­gainst the latter, that they doe prouoke the Lord, and that they are most worthie of anger and punishment. And whereas in this place [Page 219]the Iewes themselues also are sayd to be punished,Why punish­ment is threat­ned vnto the Iewes, as well as vnto other nations. 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 Gen­tiles 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 peo­ple, 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. wri­teth: 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?

Why the Iewes are punished.Further, 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, The contempt of the law de­scribed by three effects. 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 ac­cept 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 cal­led 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 coue­nants, 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. 2 The neglecting or forslowing of the Ceremo­nies appoynted by God, the which here are called statutes or com­mandements. The third, is false doctrine, 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 [Page 222]earth, that is, driue them vnto extreme beggerie, taking away from them all that euer they haue. Yea finally they doe in the ende cor­rupt 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.

3. The incest of the Israelites.The 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 wic­kednesse. 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 o­uer 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 disho­noured, were nothing at all carefull of that commaundement of God, Be ye holie, for I am holie, Leuit. 11. ver. 44.

The second amplification of the crueltie and couetous­nes of the Is­raelites.THe 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, 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 [Page 223]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? There­fore 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 dainti­ly, 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: where­in 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.

THe third amplification of the former sinnes against God, by the sundry and great benefites of God towards the Israelites. The third am­plification of the former sins of the Israelites. One of these benefites is here rehearsed, and laid out by his circumstan­ces, that is to say, the ouerthrowing of the Amorites, wrought by God for the Israelites sake, which Amorites were most deadly ene­mies 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 The Person of the Amorites. 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 Ca­naan (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 vn­to [Page 224]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 plan­ting 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 in­herited 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 coun­tenance, because thou diddest fauour them.

2 The maner of their ouer­throwe.The 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.

Another bene­fit of God to­wards the Is­raelites.ANother benefite, whereby the goodnes of God towards the Is­raelites and the miracle of his worke is manifestly increased: for God did not only ouercome the Amorites the enemies of the Israe­lites, and tooke them away that they should not hurt them: but moreouer God gaue the countrey of the Amorites cut off, & ouer­comen, vnto the Israelites for an inheritance, that is, to be possessed and enioyed of their posteritie by a perpetual and continual succes­sion. It was much, that the Amorites, the enemies of the Israelites, were destroyed by God: but it is more, that God also most bounti­fully and liberally gaue their dwellings, their fenced Cities, & their lands and all their goods to be possessed of the Israelites, that they should not thinke that this was to bee attributed vnto their owne strength, that they possesse this land, and haue it from their Elders, and ancestors.

Here is also an amplification of this benefite taken from the person of the Israelites: for the Israelites were euen at that time a people most afflicted and miserable: namely, the bond slaues of the [Page 225]Egyptians.A third benefit of God toward the Israelites. Wherein also God doth recite a third benefite of his to­wards them, to wit, that he brought them from out of the land of E­gypt, and from the Iron furnace, and by the space of forty years most patiently lead them about, and nourished them in the midst of the wildernes, and defended them. All which are singular testimonies or witnesses of the goodnesse of God towards the vngrateful or vn­thankfull Israelites.

The fourth be­nefite of God towards the Israelites.THe fourth benefite of God towards the Israelites, whereby God doth amplyfie his goodnes towards them. For he sheweth that he gaue vnto them not onely earthly benefites (as were victories, dwellings, riches, and such like before rehearsed) but also heauenly giftes, and such as made for the health of their soules, namely the true doctrine of his worship and of euerlasting saluation, and the vse thereof, and that most plentifully, whilest that among them, and out of themselues he rayseth vp Prophets and Nazarites. This is a singular benefite of GOD, and peculiarly reserued for the sonnes of GOD, and not giuen indifferently vnto them and the Infidels: the which notwithstanding the Israelites despised as they did the former, and as the verse following dooth declare. And by these two effects is noted not some cōmon declaring of the health­full and heauenly doctrine: but a most excellent, and also extraor­dinary, such as was done by the Prophets: nay moreouer the pra­ctise, vse, and effect thereof was also shewed by God vnto them, such as was the vow of the Nazarites, taken vpon them by many of their children, so that God promiseth no singular and especiall thing vnto his: the worship and doctrine of God hath nothing pe­culiar and proper, the which God hath not clearely bestowed vp­on these Israelites. The which thing to be most true, the interroga­tion or asking of a question following doth teach, Is not this true? and also these wordes (saith the Lord) which two things are added, that the consciences of these men, albeit neuer so stubborne and brutish in the acknowledging of God his benefites might be tou­ched most sharply, and that the confession of the trueth to the iusti­fying of GOD might bee wrested from them in spite of theyr teeth.

The cōtempt of all the former benefits of God.NOw followeth the contempt or despising of all the former be­nefites, but especially of this fourth and last, that is, of the grea­test, and the which they ought to haue made most account of. For both in the Prophets and Nazarites they shewed that they 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?

The punishmēt most grieuous for their for­mer sinnes.AFter the sinnes of the Israelites the Prophet sheweth vnto then their punishment, and the same most grieuous, from the which nothing foreseene either by the wisdome of man, or sought out by riches, or giuen by nature shall deliuer them, to the ende that they should most certainly assure themselues, that they onely remedy to escape this miserie doth consist and rest onely in repentance and true turning of the minde vnto God. And this verse containeth two poynts, first, the person of him that speaketh and threatneth these iudgemēts. 1 The person of him that spea­keth. This is that same God Iehouah, euerlasting, & almighty, least the Israelites might thinke themselues able to withstand his power, and so consequently escape these iudgements of God, as hypocrites and prophane persons do suppose it may come to passe. To this purpose pertayneth that which is ver. 16. in the ende of this chapter, the saying of the Lord, or saith the Lord.

2 The punishmētThe punishment it selfe is here declared, & the same most hard. For God shal in such sorte presse these obstinate or stubborn Israe­lites, as a cart full loaden is wont to doe the sheaues in haruest, the which it beateth and treadeth in the flower, for this is a n="*" Metaphora, is a figure, wherby a word is changed frō hi [...] natural & pr [...]per si [...]nifi­cation vnto a like: as to see, for to vnder­stand: to heare for to obey: to thirst, for to desire, &c. Metaphor borrowed from those that tread out corne. For in olde time they did beat out their corne in the floore with Cartes, Waines, and Draies, the which we now do with [...]lailes. Of this kinde and man­ner of beating out of corne out of the sheaues & eares with Waines and Cartes, we may read Isai 28. ver. 27.28. where the Prophet hath [Page]these wordes. For fitches shall not be threshed with a threshing instru­ment, neither shall a Cart wheele be turned about vpon the Cummin: but the fitches are beaten out with a staffe, and Cummin with a rodde. Bread corne when it is threshed, he doth not alwaies thresh it, neither doth the wheel of his cart alwayes make a noise, neither wil he break it with the teeth therof. God then wil rise vp vnto the punishment of the Israelites, that is, the rebels against him, not with a light hand or faint strength: but with a great might, force, & power. Confer this kinde of punishment of the Israelites with that of the Moabites threatned Esay 25. ver. 10, 11. There wee reade thus: For in this mountaine shall the hand of the Lord rest, and Moab shall be threshed vnder him, euen as straw is threshed in Madmenah. And he shal stretch out his hand in the midst of them (as he that swimmeth stretcheth them out to swimme) and with the strength of his hands shall he bring downe their pride.

The prophet in these 2 verses answereth all their vain opi­nions for the e­scaping of their punishment to come.AN explanation or more plaine laying open of their punishment. For he setteth down the maner of this iudgement to come, and in the meane season he answereth all their vaine opinions concer­ning the escaping of this punishment. Now the maner of this iudg­ment is, that all the refuges or wayes to escape, the which euery one of them supposed that they had, God shall make voide and vnpro­fitable, and to stand them in no stead, whether they bee naturall, as swiftnes of foote, and strength of body: or attained vnto by indu­strie, diligence and witte, as power and authoritie among others, skill in warre and fight: or riches and trayned horses. And hereby also appeareth the answere vnto the vaine cogitations or furmises of euery one of them to deliuer themselues from this iudgment of God. For some of them did oppose or set their naturall strength a­gainst these threatnings of God, and some their riches and authori­ty. But nothing besides the mercy of God it self can deliuer vs from his iudgements, Only the mercy of God deliue­reth from his iudgments. the which his mercy is to be obtained of vs only by true repentance of mind, through the promises of God in Christ.

COmmoration,Commoratio. or staying in the setting out of the iudgements [...] God against the mighty: for to the end that the rest may vnder­stand and be assured that nothing can set them in security or 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 ac­knowledge themselues not able to match their enemies, and to be affrighted. And it is not some one or two that shall doe this, but all Therefore they shal one with another by flockes and heaps shame­fully run away, either not at all withstanding their enemies, or no [...] escaping those iust iudgements of God by means of their wonde­full strength, the which they boasted of before.

Another ser­mon, threat­ning the iudge­ments of God against the Is­raelites.ANother Sermon, wherein Amos threatneth the iudgements of God against the said Israelites, and that repeating & expressing the commaundement of God, least that because these men were wonderfully hardened, the former threatning should by and by va­nish away: or least it might seeme to haue been threatned but for fashion sake, as hypocrites with these toyes and iuglings are wont to shift of the threatnings of God, be they neuer so great and ear­nest. But this verse containeth two chiefe poyntes. Two partes of this verse. 1 Attention. First, it hath a commendation or getting attention or marking of the things that are to be spoken: for the Prophet winneth authoritie vnto his mini­sterie from the Maiestie of God himselfe, whome Amos doth wit­nes to speake these things rather then himselfe being but a man. Therefore when as the Israelites doe heare these things, they must [Page 229]giue eare vnto them, not as the voyce of a mortall man, but as if they should heare the sound of the euerlasting word of God. This is the first point of this verse. The second, 2 Vnto whome this Sermon belongeth. vnto whom this prophesie belongeth. And generallie it belongeth vnto all the tribes, the which God brought out of Egypt: but especiallie vnto the king­dome of Israel, that is vnto the ten tribes, the which had separated themselues from the kingdome of Iudah And this rehearsall of the benefite which God did vnto them, hath a secret accusing of their ingratefulnes or vnthankfulnes, and a reason and repeating of their more streight bond to serue and worship God.

The chiefe point of this sermon, a re­hearsall of the great benefites of God towards the Israelites, and of their vnthankfulnes for the same.THe proposition or maine point of the whole sermon, and decla­ring of the threatnings of God against the Israelites the con­temners of God, and in deede more wicked then other nations, and of themselues vnexcusable. And therefore here is also briefelie shewed, how iust the iudgements of God were against them. This verse containeth two things, first, a short but yet a plaine and nota­ble rehearsal of the singular & greatest benefits of God towards the Israelites, namely, for that the Israelites, through the singular good­nes and bounty of God were preferred before other nations of the world, that they alone & only shuld be the people & inheritance of God For God himself only vouchsafed 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 pre­ferment of the Iewes, is great in comparison of other nations, in these wordes: What is then the preferment of the Iewes? Or what is the profit of circumcision? Much euery maner of way: for chiefelie, be­cause vnto them were committed the oracles of God. And yet more plainely, cap. 9. ver. 4.5. where he sheweth, That vnto them per­taineth 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 fa­thers, 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 [Page 230]was their ingratitude or vnthankfulnesse, and contempt of GOD and their sinne the greater and more heinous.

The threat­ning thē with punishment for their sinnesThe 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.

Commoration, or standing vpō the full answe­ring of the ob­iections of the Israelites, wherby they would shift off the iudgements of God against their sinnesCOmmoration, 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: Obiection of the Israelites. 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, The answer of the Prophet. 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 [Page 231]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, The similitude of this verse ta­ken from those that purpose to doe any thing together, be it neuer so small. 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 grie­uously 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.

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 simi­litude. The obiection is thus: to wit, Another obie­ction of the Is­raelites We are not moued with these threatnings. For these are your ordinarie and daily manners of dea­ling. For there is nothing more common then these your terrify­ings 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, The answer of the Prophet. 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 a­nie 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, [Page 232]which is neuer without his effect, Isai. 55. ver. 11. where hauing com­pared 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 go­eth out of my mouth: it shall not returne vnto me voyd, but it shall ac­complish 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 al­readie prepared, and such testimonies of his iudgements to come as cannot lie, and are most true and certaine.

The third ob­iection.THe third obiection of the Israelites, to wit, from the delay that should be of these threatnings: These things which thou threat­nest, are not so readie and hastie. The Prophet answereth, yes most readie. The answer. 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, ex­cept 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.

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 admoni­tion, and what is their dutie, vnto whom God threatneth any thing that is, that they giue diligent eare or heed vnto those threatnings [Page 233]of God, and doe in the end themselues repent.The fourth si­militude. 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 atten­tiue, or giue eare, and to bee moued with the sound thereof, and accordingly as he giueth warning, prepare our selues, and looke a­bout vs.

The great loue of God towards those whom he punisheth.And 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 to­wards those whom he punisheth, is described, as who doth first ex­presly 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 vn­to his singular and endles mercie towards his Church, doth fore­shewe 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, What is ment by the word (Euill) in this place. 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. Be­hold, my seruants shall sing for ioy of heart, Euill Of sinne, or of guiltinesOf affliction, or punishment is From our selues.Frō God by meanes, or without meanes. 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 pu­nishment. 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 e­uill) I am tempted of God: for God cannot be tempted with euill, nei­ther 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 de­struction, but of our saluation, cap. 13. ver. 9. O Israel (sayth he) one [Page 234]hath destroyed thee, but in me is thine helpe. Speaking thus in the per­son of God.

THe meaning of this verse is all one with the sentence going im­mediatly or next before: onely by way of explanation, or ma­king the matter more plaine, he declareth that which he had spo­ken before (Hath not the Lord done it?). When God is sayd to do euill. For then, The Lord doth euill, or is sayd, To doe euill, when he doth either send iust punish­ments 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 vn­to others.

The figure Ai­tiologia.THe 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 him­selfe: 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 spo­ken vnto Amos, by what meanes then can he forsake or refuse this burthen and charge, although it we [...]e hard and heauie vnto the Is­raelites. For God must in any case be obeyed, especially when as he commandeth a thing expresly and by name. God in any case must be obeyed. As may appeare by the example of Ionas so grieuously punished for his disobe­dience. And 1. King. cap. 13. ver. 17. The Prophet that was sent to preach against Ieroboam his altar at Bethel, being afterwards re­quested by Ieroboam to goe home and dine with him, answereth: [Page 235]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) re­turne 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 commande­ment notwithstanding he brake, and was afterwards, for his diso­bedience, 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.

When God in his anger spea­keth, who can but tremble, and be moued.Furthermore, when as God speaketh these things, and that be­ing angrie, and now as it were addressed & setled to execute those his iudgements, who can but tremble and feare? And being mo­ued with a certaine pitie and compassion, can choose but admo­nish or warne those to repent, ouer whose heads snorting and rou­ting 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.

A more plaine laying open of the iudgements of God against the Israelites.THe 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 answe­red 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 produ­ceth or bringeth foorth beholders and witnesses of the desperate wickednesse, and all other kind of sinnes of the Israelites, Beholders and witnesses of the wickednesse of the Israelites. not one, or two men onely, but whole nations themselues, namely the Phi­listines, [Page 236]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 Is­raelites. Vnder the name of Ashdod the Philistines are comprehen­ded by the figure Synecdoche, Synecdoche is a figure, whereby the whole is put for the part, or the part for the whole: as in this place Ash­dod one citie of the Philistines is put for the whole nation of them. 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 open­ly 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 seueral­lie one by one after another: and to see and view this wickednesse of the Israelites throughout the whole countrie of the Saman­tanes, from the mountaines, that is, from the neere and plaine, and open places, that they may giue the more certaine and true testi­monie or witnesse of it, as of a matter the which they themselues had seene, and whereof they had knowledge and experience.

The Israelites chiefly accused of crueltie and couetousnesse.Moreouer, 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.

The lewdnesse of the Israelites amplified, first generally, and then specially.AN 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 ge­nerall, they are so wicked, that they are altogether lewd, and doe not now any good thing at all. For they haue accustomed them­selues 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 [Page 237]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 con­cerning 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 coue­tousnesse, by the manner of their exercising of the saine. And con­cerning 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 there­by 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 am­plified, in this that they the selfe same are sayd euery where to bring in desolation and wastnes.

A description of the iudge­ments of God against the Is­raelites, and the same very sharpe and bit­ter.A 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 borde­rers: so shall they be compassed about on euery side by the ene­mie, 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 pre­uaile, 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 [Page 238]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.

An amplifica­tion of the for­mer punish­ment.AN amplification of the punishment described before, taken from the lamentable euent or falling out of things: namely, for that very fewe and scarse none at all shall remaine out of that de­struction, or be deliuered, that is, very fewe shall escape. And that which followeth, the Prophet doth set down vnder two similitudes taken from a shepheard, with great difficultie and daunger pulling some little piece or part of his sheepe or other cattell out of the iawes of the lyon. This therfore that here is added, hath in it a great force and stirring vp of affection, when he sheweth, that there shall not many of those which dwell and liue delicatly and deintily in Scimron or Samaria it selfe, that same braue and gorgeous citie, de­liuer and withdraw themselues out of this so great miserie and de­struction. A description of the riotous and deintie life of the Is­raelites in Sa­maria. And this their nice and deintie life is described by their beds and couches of their houses, vpon the which these daily lye & rest themselues by reason of their wantonnesse and delicacie, and excessiue pleasures and tendernes of liuing. These then of whom he here speaketh are the rich and mightie ones, who liue delicious­lie, whose condition in such kinde of calamities and miseries will therefore bee the harder, and their estate the more bitter, for that they haue little been acquainted with such manner of vsage. The Prophet therefore by this kinde of speaking, doth, as I haue sayd, moue affection, that he may at last stirre and rouse them vpto thinke on the matter.

The seconde part of the iudgements of God against the Israelites.ANother part of the iudgements of God against the Israelites, and that declared and vttered in this place with great contesta­tion [Page 239]or calling of God to witnesse. For the former parte recited be­fore shewed what should happen or fall out vnto the men them­selues: this latter part declareth, what shall betide the countrey it selfe, and otherthings, which were in the countrey of the Israelites. And this verse containeth two things, and the same yet appertai­ning and ayming to all one marke, namely, to moue the Israelites with the feare of this punishment, and to shew the certaine euent, or issue and falling out of these threatnings, except they repent. The first contestation therefore, or calling to witnesse of GOD, threatning these iudgements against the Israelites, 1. The Iewes are called as wit­nesses of the threatnings of GOD against the Israelites, and to what end. is made before the Iewes a people neere vnto the Israelites, and their brethren by nature. For God will haue these his threatnings against the Israe­lites to be declared vnto the lewes, and that the Iewes be taken for witnesses of them so threatned, that they may afterwards testifie and acknowledge the notorious and desperate hardnesse and stub­bornnesse of the Israelites their brethren in contemning or despi­sing the iudgements of God: and on the other side the great care and most louing minde of God, who so earnestly and timely did before hand giue warning of these things vnto the Israelites. And that therfore God be iustified in his iudgments, and men abide and remaine guilty, as Dauid in his owne cause witnesseth of GOD, Psal. 51. ver. 4. saying: Against thee, against thee onely haue I sinned, and done euill in thy sight, that thou maist be iust when thou speakest, and pure when thou iudgest. And so by this meanes the Israelites are made vnexcusable. Therefore they shall know that these threat­nings are not cast forth in vaine, or that words are not vttered at all aduenture by the Prophet, when as the Iewes their neighbours are called as witnesses of the fulfilling of them, who themselues also by this meanes are by the way moued vnto repentance by the exam­ple of the Israelites.

2 The titles of God heaped vp in this place to­gether, and what we are therby to learn.Secondly, in this verse is to be noted the heap of words and titles, by the which appeareth that these things are threatned by almigh­ty God, and not by Amos a mortall man and a Neat-heard onely, that they may be beleeued as most certainely to come to passe, vn­lesse the Israelites doe change their life. For hereunto appertay­neth this which the Prophet affirmeth, that this which he vttereth is (the saying of Iehouah, and the same the Lord, and God of hosts) all which things doe auouch the authority and rule of God, and do teach that there is in him power to performe and bring the same to passe.

A descriptiō of the second part of Gods iudge­mēts the which hath two parts.A Description of the second part of the iudgements of God, or pu­nishment against the Israelites, the which consisteth of two parts. The first containeth the destruction of all their holy places, that is, of those places, in the which because of their religions and Idolatries, 1 The ouer­throw of their holy places. they did put considence or trust. And these places are signified vnder the name of Beth-el; because they had placed the chiefe exercises of their Idolatry in the townes or cities of Dan and Beth-el. God therefore in this place doth pull downe and take from them those things which they held, as religious and holy, and inuio­lable or such as could not be broken, and should remaine for euer because of their religiousnes, and the which they did oppose or set against the threatnings of God, as a most safe and sure buckler or shield, whereunder they might hide themselues. For all their holy places shall be ouerthrowne, their altars shall be clouen in sunder, and the hornes of their altars (the which are thought to be holier then the other partes) shall be broken. For nothing is able to stand against the threatnings of God, Nothing but repentance can stand against the threat­nings of God. 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.

The secōd part of this punish­ment against the Israelites.THe 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 [Page 241]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 ob­stinate or wilfull wickednes. And not onely their sumptuous pala­ces 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 weal­thie 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 ser­uants 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.

AFter the Prophet Amos in the chapter before going hath indif­ferently dealt with all the Israelites, Two chiefe parts of this verse. now he doth seuerally and particularly set vpon the Princes and Rulers of the kingdome of Is­rael, because of certaine special and particular and notorious sinnes of theirs. Wherfore there are two parts of this verse. 1. To whome the prophet spea­keth. The first shew­eth 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, 2 Wherefore he speaketh vnto them. that the more au­thority 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 Sa­maria (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 moun­tayne [Page 242]Samaria of one Shemer for two talents of siluer, Samaria, wherof so called, & whereupon it was built. 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 excel­lent, 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 cal­leth these so by the commandement of God, not to speake euill of Princes or Magistrates, but to shake off from them sluggishnes of minde.

The Princes of the Israelites threatned especially for their couetousnes & cruelty.Further he speaketh vnto them, that is, threatneth them for ma­ny 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 [Page 243]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?

HE hath noted and pointed out the persons whome hee threat­neth: now he doth declare and vtter the threatnings of God themselues. Wherein two things are also to bee noted: first, Two things to be noted in this verse. 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 The maner of speaking. 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 promi­ses 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. In what sense God is said to sweare by his holines or tem­ple. And God in this place swea­reth by his Holynes, Sanctuary, or Temple, so farre forth as it was vn­to 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 ex­tant 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 out­ward 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 Tem­ple was an outward Sacrament, testimony or witnesse.

The second thing to be marked in this verse,2 The punishmēt to fall vpon the Israelites ex­c [...]pt they repēt. is the punishment which is here described, and the euent or issue which should imme­diately [Page 244]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 vn­moueable, the which could not be shakē, nor stirred frō their place, nor cast from their degree. 1. The punishmēt of the Israelites most grieuous. 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. 2. Most easie vn­to God to exe­cute. 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.

The amplifiyng of the punish­ment by their feare and trembling.THe 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 careful­ly 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 them­selues 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.

A secōd reason why the Israe­lites are puni­shed.THis is another rendring of a reason why the Israelites are so grie­uously punished by God (for there hath been one expounded in the first verse of this chapter) namely their horrible Idolatrie, wher­in they were most superstitious, 1. The Israelites most supersti­tious. and most obstinate or stifnecked. Superstitious they were in this, that in their Idolatrie they did falsi­fie [Page 245]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, 2 Obstinate and stifnecked. 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 indig­nation and wrath of God, God speaketh vnto them as desperate per­sons, in the way of mock [...]ge. 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 lo­ueth wickednes, neither shall euil dwell with him. Psal. 5. ver. 4.) but he dealeth after this manner with desperate persons (that he which is filthy may be more filthy Apoc. 22. ver. 11.) and that they may be made altogether vnexcusable.

In this verse there are three things to be considered.3. Things to be noted. First the place it selfe, where they did so grieuously sinne, namely, Beth-el and Gilgal. Osee 4. ver. 15. Though thou, Israel, play the harlot, 1 The place, yet let not Iudah sinne. Come ye not vnto Gilgal neither goe ye vp to Beth­auen, nor sweare the Lord liueth. These places Ieroboam had cho­sen [Page 246]out for Idolatrie in the south partes of Iewry:2 The ordinary sacrifices of that place. Secondly, the or­dinary sacrifices, the which were done there, the which are 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 ser­uice and worship God doth hate. For so God speaketh of the sacri­fices of the Iewes, Ierem. 7. ver. 22. I spake not vnto your fathers, [...] commanded them, when I brought them out of the Land of Egypt, con­cerning burnt offerings and sacrifices. And Paul Coloss. 2. vers. 22. teacheth that such kinde of traditions all perish with the vsing and are after the commaundements and doctrines of men. 3 The corruption of a notable part of God his worship. Thirdly, there is in this verse noted a corruption of a notable parte of the worship of GOD made by the Israelites, and so consequently their most filthie superstition is in like manner noted, while [...] that euery three yeare they lay aside their tithes for the mainte­nance of those their Idolatrous seruices, and the finding of them that labour about them, as their Priestes, &c. in such sorte as God commaunded it to bee done for the maintenance of the Leuites, that is, for the nourishing of the maintayners and workemen a­bout his true worship and seruice. For so were the Israelites com­maunded to laie vp theyr three yeares tithes for the mayntenance of the Leuites, and for such other like vses Deut. 14 ver 28. At the end of three yeare (saith Moses) thou shalt bring forth all the tithes of thine increase of the same yeare, and laie it vp within thy gates. Then the Leuite shall come, because he hath no parte nor inheritance with thee, and the straunger, and the fatherles and the widow 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 therun­to, Bring ye (saith God) all the tithes into the storehouse, that then may be meate in mine house (he meaneth for such vses as were ap­pointed in the place of Deutronomie before cited) & proue me 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.

Two other kinds of super­stition and ido­latrie of the Is­raelites.THe Prophet reckoneth vp two other kinds of their superstition and idolatrie. The one, for that the Israelites offered peace-of­ferings vnto their Idols in Beth-el, after the imitation or example of the true sacrifices of God, whereof reade Leuit. cap. 6. from the beginning, vnto the end of the seuenth verse. 1. Their peace of­ferings. But this in these Israe­lites was but an apish imitation without faith, the commandement of God, and true end of the same, and therefore it was meere blas­phemie. The other, for that they also made vowes and free will of­ferings, 2. Their vowes and free will offerings. after the imitation of the true worship of God, and called vpon their gods with a most high voyce. The which although they seeme to be done after the imitation or following or true godlines, yet for as much as they were done in the honor of those vnto 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 ser­uice and worship of God. And that we may be throughly resolued or perswaded that this is so, there is added (That the Lord hath so sayd and pronounced) So then an apish imitation of the true wor­ship of God, is not in deed and truth the true worship of God.

The stubborne continuance of the Israelites in their sinne, and the sundry punishment for the same.AFter the setting downe of the outragiousnesse of the idolatrie of the Israelites, he describeth their obstinacie, or stubborne con­tinuance in the same, the which appeareth hereby, for that they could not 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 sun­drie their afflictions or punishments, among the which the first, and the same very great, is famin, 1. Famin. the which in this verse is mentio­ned, and well knowne by the storie 1 King. cap. 17. where you may reade of that same most notable famin in the dayes of Elias, the [Page 248]which continued by the space of three yeares and an halfe at the least. And 2. King. cap. 4. mention is likewise made of another fa­min in the dayes of Elizeus.

THe second punishment is Drought or drines,2. Drought. altogether miraculous and wonderfull, that it might euidently appeare, that the same was sent of God being wroth against them. For it rained [...] some cities, and in other some it rained not. Moreouer, there 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.

3. Barrennes of the earth and of the fruites thereof.THe 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 bar­ren 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 [Page 249]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.

4. The pestilence.THe 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, 5 Warre. Captiuitie. But the Pestilence was greatest, 6. Captiuitie. 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 vn­to his anger: he spared not their soule from death, but gaue their life to the pestilence.

7. The subuersion and ouerthrow of their land after some fearfull and strange maner.THe seuenth punishmēt, the subuersion or ouerthrowing of their lands, either by some opening of the earth, or whether it hap­pened 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 ma­nifest 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. By the simili­tude of the fire brand, he signi­fieth that all perished not, but that some were saued, al­beit very hard­lie. Of this fearefull destruction of Sodom and Go­morah, from whence the first comparison is taken, Peter in his 2. E­pist. cap. 2. ver. 6. sayth, That God turned the cities of Sodom and Go­morah into ashes, condemned them and ouerthrew them, and made them an ensample vnto them that after should liue vngodly. And a­greeably 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 [Page 250]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.

The addition in the end of e­uery one of the punishments.Furthermore it is to be noted, what is added vnto all the punish­ments at the end of euery one of them (yet ye haue not returned vn­to me.) For this addition sheweth that the minde of the Israelites was not onely sluggish and careles in so great miseries and punish­ments, 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 know­ledge and worship of God, by true repentance of minde. And such are the punishments of obstinate or stubborne persons, as appea­reth 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 smit­ten 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 tur­ned 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 com­passe him.

The conclusion of the place be­fore going.THe 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 consequent­ly (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 [Page 251]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 spea­king there is a n="*" A Metaphor is a figure, wherby a word is chaunged frō his natural sig­nificatiō 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. 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 re­pentance: 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.

A reason of the former ex­hortation.THe garnishing, or rendring of a reason of the former exhorta­tion, 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 [Page 252]reckoned vp to be fiue, takē partly from the first creation of things: and partly from the ordering and gouerning of them alreadie crea­ted, Fiue effects of the maiestie of God. 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 He formeth the mountains. and the creator of the windes. So Psal. 104. ver. 4.8. the making of the windes and mountaines is at­tributed vnto God: the windes where he sayth: He maketh the spi­rits his messengers, 2. He createth the wind. (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 go­eth. 3. He knoweth the thoughts. To the ordering and gouerning of the things created belon­geth, 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 know­eth 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, teach­eth, 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 imme­diatly before calleth himselfe the true light, doth looke into the darkest corners of the hearts of men, and doth discouer and reproue the same. 4. He maketh light darknes. 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 dark­nesse. So God by the hand of Moses maketh thicke darknesse in E­gypt 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 suf­fered, God caused on the sudden that there was a darknesse ouer [Page 253]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, 3. He walketh vpon the hi [...] places of the earth. 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.

The summe of this chapter.THe summe of this Sermon and chapter following, tendeth to this ende, that the Israelites may bee brought vnto true repen­tance, if by any meanes it may be, both by the feeling and concei­uing 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 iudge­ments 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 peniten­cie or repentance, that they may be altogether vnexcusable. And this verse hath two parts. For it doth expressely shewe, Two parts of this verse. both what God threatneth, and whom he threatneth. God threatneth (a bur­den) and that full of lamentation and mourning, and miserie; 1. A burden. vnto all the Israelites. 2. To all the Is­raelites. 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 [Page 254]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.

The vtter o­uerthrow of the Israelites.THe 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 after­wards, 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.

To what end the people is called by the name of a vir­gin.Further, 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. The singular number noteth the whole body, and not euery particular per­son. Moreouer, albeit that GOD vse the singular number in saying (the virgin Israel) yet his mea­ning is not that euery particular person of the Israelites shall pe­rish, 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.

Occupatio, which is a fi­gure whereby we answer be­fore hand an obiection that might bemade.THe figure occupatio, or an answering before hand of an obi [...] ­ction, wherein the punishment mentioned in the second ver [...] [Page 255]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 particu­lar 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, How great the ruine of the peo­ple shall be. 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 king­dome, 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.

Where it is likely that the Israelites which were left should liue and dwell.Further, 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, in­to which countreyes they seeme to haue been caried by the Assy­rians. Others thinke that this is to be vnderstoode of Media, or Hir­cania: 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, The places here quoted 2. King. 22. & 2. Chro. 30. are misque­ted, & contain no such thing. But I suppose that he taketh the name Isra­el here for the Iewes, of the which some were left be­hinde in the land. 2. King. 25. ver. 22. Ie­rem. 40. v. 5, 9. they shall goe out by hundreths and by tennes, to wit, (out of their Ci­ties.) They shall then be in their cities.

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 la­mentable 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, The end why this punishmēt is threatned. 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 there­fore one another to returne, and liue ye. And Paul sheweth that God his long suffering and bearing with vs in our sinnes, is, that there­by we should be drawen vnto repentance, of the which those that [Page 256]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.

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, The first parte of earnest re­pentance is to abstaine from euil. 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, The second, to doe good. 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, What true re­pentance is. 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 [...] [Page 257]with the Thessalonians, as may appeare by their turning from idols, and seruing the true God, for the which they were much commen­ded 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 tur­ned to God from idols, to serue the liuing and true God. And the re­petition 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.

A reason why they ought to abstain from worshipping in those piaces. 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?

The former ex­hortation re­peated, and amplified.A Repetition of the sentence of the fourth verse, that the exhorta­tion before going, concerning the seeking of God, may be vn­derstoode to be the more earnest, and the only sauing of the Israe­lites, and the way to stay and pacifie the punishments threatned vnto them And the Prophet doth amplifie the exhortation repea­ted, 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 reme­die 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 be­ing warned of that their exceeding and assured danger, albeit they [Page 258]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.

A Parenthesis, or putting in of another sentence betweene the verse that went before, and the next that followeth, not apper­taining vnto either of them, but making a ful sense of it selfe, where­by 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 be­fore, and in this place their negligence and carelesnes in executing of their office the Prophet doth most sharply reprehend and finde fault withall. An especial re­prehension of the princes and nobles, and the same twofold. Therefore this verse doth containe an especiall and peculiar reprehension of the kings, nobles, and Iudges of the peo­ple 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. The ouertur­ning of iustice. and as it were by name. And their pecu­liar and proper sinne is here shewed to be twofolde. First, for that they themselues did ouerturne all law, the authoritie of the admini­stration 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 bit­ter wormewood. And of such a peruerting of iustice doth the Pro­phet Isai complaine cap. 5. ver. 7. when he faith that the Lordloo­ked to haue had from his vineyard (which was the house of Israel and men of Iudah) Iudgement, but beholde oppression: for righteous­nes but beholde a crying.

The second sinne of the Rulers was, that they suffered all iustice to perish in others, 2. Th [...] suffered [...] to perish [...] [...]ers. 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 [Page 259]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.

The second ex­hortatiō of the Prophet vnto repentance.THe second exhortation of the Prophet, wherwith he stirreth vp the Israelites to earnest repentance of minde, that they should turne vnto the true God, and that they should not any longer dwel and lye slugging in their sinnes, wherewith they doe offend him. This exhortation is taken from the glorious, and yet true and very braue description of the power and maiestie of GOD, vnto whose sweete imbracings and bosome he doth call them backe. For he is that alone true God, most mighty and full of maiestie, who hath most free rule and power ouer all things: so that he can neither be mocked nor despised scotfree, nor yet be appeased with the toyes and deuises of men: all which things the Israelites supposed might be, the which in like maner all hypocrites did thinke, but falsly. For Paul teacheth Galat. cap. 6. ver. 7. That God is not mocked. And Iohn sheweth cap. 4. ver. 24. That God is a spirit, and that they that worship him, must worship him in spirite and trueth.

The infinite power of God described by sū ­dry his works.But here in this verse is described that same infinite or endles power of God, by the creation of the world, and by the reckoning vp of things ordinary, and such as are plainly seene among vs, how hard and great soeuer other wise they be, as is the creation or ma­king of the starres, and those bringing forth diuers effects, as of the starres called Pleiades, the which are stars of the spring, and calme, and fayre: and of the starre Orion (the which is a rainie and stormy [Page 260]starre) such as is the mutual or orderly succession, and course of the night after the day, and the day after the night: and lastly, the se­vering of the sea from the earth, and yet the springing and powrin [...] out of waters vpon the face of the earth for the vse of men and beastes. Of all which we haue Psalm. 19. Genes. 8. Psalm. 104 Genes. 1.

Another descri­ption of God by his extraordi­nary workes.ANother description of the same power of God by his extraord [...] ­nary and wonderfull workes: of which sorte is, that he throu­eth downe most strong and mighty men, when as hee pleaseth punish them, and also beateth downe most strong holdes, and s [...] ­tresses. And these are but certaine parcels of those workes, th [...] which God doth in great numbers and infinitlie, both ordinary, [...] also chiefly extraordinary.

A reason of the punishment of the Israelites, by the descrip­tion of their corrupt life.A Rendring of a reason, the which by the description or layi [...] out of the most corrupt life of the Israelites sheweth, why bo [...] the former iudgements of God are threatned against them word­ly, and also moreouer a new course of life must bee taken by then. And in all this description it is to be noted, that first the Prophe [...] speaketh of such vices which were common vnto them all, and [...] of those which were proper vnto the Magistrates and iudges. F [...] this so wicked a life as is here described, was the life of all the peo­ple. Secondly, it is also to be noted, that but part onely of their lewdnes is here rehearsed, and not euery their particular vices, [...] a word, by this place, and by the seuenth verse it appeareth, what maner of life the life of thē is (who either worship not the true God or else worship not him truly) and what is the publike and priua [...] order of their maners, and gouerning of the common-wealth, that is to say, most vngodly and wicked.

The obstinacie and shameles­nes of the Is­raelites.But this verse describeth both the obstinacy or stubborne cōtinu­ance of the Israelites in their sinnes and wickednes, in that (The hated the Elders) and other graue men, who reproued their mani­fest vices publikely and in the gate (that is, in those places, in the [Page 261]which men in those times were wont to assemble and come toge­ther:) and also their impudencie or shamelesnes, to wit, for that they did detest and abhorre them, which did speake of thinges, and of their doings vprightly and truely, and as it was indeede. For they could not abide or suffer once so much as to heare the truth it selfe, much lesse that they had any purpose for themselues to be bettered and amended.

A reckoning vp of other vices of the Israelite.A Reckoning vp of other vices, the which were manifest in these same Israelites, namely, of their cruelty and couetousnesse, and both these notorious. Of their cruelty, for that they handled and vsed most hardly and extreamely their owne brethren being also very needie and poore, as if there were not one drop of mercy left in them, to helpe them. 1 Their cruelty, Therefore this barbarous and cruell vexation of the poore Israelites and their brethren, is in this place sayd to be a treading downe of them: doubtles it is a signe of noto­ [...]ious cruelty of mind. And therefore Dauid Psal. 109. ver. 16. pray­eth that such merciles ones may haue their memoriall or remem­brance cut out from among men, Because they remembred not to [...]hew mercy, but persecuted the afflicted and poore man, and the sorrow­full hearted to slay him. 2 Their couetous­nes. And Amos reckoneth vp the couetousnes of the Israelites in 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.

A threatning. 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 [Page 262]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 see­meth in these words to bee a certaine amplification of the some crueltie and couetousnesse, A cer [...] [...]m­plification of their crueltie and couetous­nes. 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.

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; Their sinnes infinite. Most hainous. 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 con­clusion God proueth to bee true, The conclusion proued true. both by his owne person an [...] knowledge: and also by the bedroule or example of the thing [...] selfe, 1. By the person of God. 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. Second­ly, 2. By the exam­le of certaine foule vices. 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 [...], [Page 263]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.

An admonitiō for the godly.AN 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 comman­dement 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 o­uerflowing 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 & brim­stone Apoc. 21. ver. 8) neither is it any giuing assent vnto the wic­ked or their wickednesse for feare, the which is bewrayed by our si­lence: nor yet finally is it the neglecting and passing ouer of gene­rall 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, What manner of silence is here comman­ded and com­mended. is a god­lie 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 [Page 264]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, The note of a wise mā in the midst of cor­ruption and troubles. [...] 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.

A continuing, & an amplify­ing of the ad­monition be­fore.A 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. True repen­tance the only way to turne away the wrath of God. 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, [Page 265]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.

An exhortatiō vnto repen­rance, taken from the effects of the same.But 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 ear­nestly doth monish or warne the Israelites to repent. The exhorta­tion. The exhorta­tion therefore, or the admonition, the which is conteined in this verse, is, Seeke ye good, and not euill. The reason, The reason. 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 e­uill: 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. The Lord of hosts. 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.

A description of true repen­tance.A 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 iudge­ments, 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.

The amplifica­tion of the for­mer exhortatiōTHe confirmation, or amplification of the former exhortation vnto repentance, taken from the greatnesse of the punishmen [...] [Page 267]in a readines & to bee looked for otherwise, that is of the vnrepen­tant: the which greatnesse is described and set forth by the adiuncts and the same diuers and sundrie. 1. By the effect. 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 sin­ners, 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, & mour­ning and knocking of their breasts. 2. By the place. The second is described by the place: for in all streetes and high waies these mournings and cry­ings shall be made. The third, by the persons. 3. By the persons. For they shalbe made by all degrees of men, yea euen by the husbandmen, and vinedres­sers, a kind of men otherwise most hard and tough, and able to en­dure 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 pub­likly 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 no­thing can resist or withstand, who threatneth these iudgements vn­to 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.

A reason why these kind of persons shall mourne.THis 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 vine­yards shall be vtterly wasted. But it may also be an amplification, as if not onely the husbandmen the which doe till the ground ap­poynted for corne and sowing: but also the vinekeepers them­selues, the which doe deale with vines, that is, another kind of fields [Page 268]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. God his pas­sage ioyfull. Fearfull. 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 Israe­lites in the land of Egypt, where he spared them, and slew the E­gyptians, 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.

A sharpe re­prouing of those which were not mo­ued with the threatnings of God, against the which they had many ex­ceptions.A Sharpe rebuking of those, who after so many and so earnest ad­monitions 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 conse­quently 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 pro­per vnto the kingdome of Iudah: and not vnto the kingdome [...] [Page 269]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 out­ward, 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 say­ing: Inwhom (meaning in Christ) also ye are circumcised with cir­cumcision 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 cir­cumcision, 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 destruc­tion, 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 ob­scuritie 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.

The confirma­tion of the for­mer reprehen­sion.A Confirmation of the former reprehension by a similitude, the which is set downe as it were by the way of answering an ob­iection. [Page 270]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, nei­ther abroad, or without doores, nor yet at home or within. Moreo­uer they shal go frō misery to miserie, frō punishment into punish­mēt, & 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.

A repetition of the end of the 18. vers. and whereto it ser­ueth.A 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 excepti­ons 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 them­selues, was diligently to be scattered and driuen away.

Hypophora, which is a fi­gure, by the which we an­swere an obie­ctiō 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 sacri­fices, &c.THe figure Hypophora, or the answering an obiection, which the hypocrites might make, lest they might suppose that with thei [...] [Page 271]sacrifices they might pacifie and appease God, and turne his threat­nings from them. For God answereth that all those he hateth and abhorreth. And there are two partes of this verse, the one contai­neth 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 coniun­ction 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 li­keth not men, they doe either hate it also, or refuse it only, or final­ly they will not so much as smel vnto it, or tast it, that is, they vouch­safe not to looke vpon it,) doubtles God sheweth that they are vt­terly tedious vnto him, and by all meanes vnacceptable and disli­king him, and therefore that they shall be vnprofitable, may hurtfull vnto the Israelites also.

Two reasons why the wor­ship of the Is­raelites displeased God.Now there are two reasons why this kinde of worship and ser­uice of the Israelites displeased God, & rather moued him vnto an­ger, then any wayes pacified or appeased him. The one for that it was a wil-worship, or seruice inuented of themselues, and orday­ned of them without his commandement, and appointment. 1. Because they themselues ap­poynted it with out the war­rant of the word. 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 do­ctrines, 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 see­meth 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, & hum­blenes of minde, and in not sparing the body: neither haue they it in a­ny estimation to satisfie the flesh.

2 Because they placed therein the meanes of their saluatiō.The 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 iustifica­tion, in those their workes, and not in the alone mercy of God, the which is a most grieuous blasphemy against God, whom it robbeth [Page 272]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 vtter­ly 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 remem­breth 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.

A description of the worship of the Israelites.The 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. 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 so­lemne assem­blies, for al the rest of their worship. 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 blas­phemie against God, and therefore much more that the inferior partes of the same worship were so likewise, as for example, the sa­crifices 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.

An amplification of the former sentence.AN 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 ordai­ned by the true God, such as were the burnt offerings, & meat offe­rings, & peace offerings of their fattest sacrifices: al which the Lord sheweth & affirmeth that he neither liketh of, nor regardeth or ca­reth 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, [Page 273]and also the description of the sayde worship, is to bee noted and marked.

The conclusion of the former Exhortation.THe conclusion of the former exhortation or admonition, & final­ly 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 ta­king 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 follow­ing 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 here­upon were Singers, Leuites ordained and appointed, of which sun­dry 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 wor­ship vnto God: yet God himselfe denieth that he is delighted with that tune, or that the same consent or agreement (which was in­deede rather a discord, & a iarre) did please him, or was heard or al­lowed 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?

A description that good which shal fol­low the banish­ment of Idola­trie.A Description of that good, and righteousnes, the which shal fol­low, Idolatry being forsaken: wherein the second parte of re­pentance doth consist. For then both the affection or desire & loue of true righteousnes shall bee in their hearts, and also the outward [Page 274]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 (wa­ter, 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 amen­ding of euill maners, Reformatiō of life & maners must begin at the true wor­ship of God. 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.

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, The Iewes frō old, and as it were by succes­sion haue beene disobedient vn­to God. 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. There­fore 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 [Page 275]and the patience of GOD in bearing with them hath beene in­credible.

Three points of this verse.This verse hath three things to bee obserued or noted. First, What God speaketh. Secondly, To whom he speaketh. Third­ly, after what maner he speaketh. Concerning the first, he sayth, 1. What is spoken that God and his worship was vtterly contemned or despised of this people, the which notwithstanding did name and boast them­selues 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 o­penly 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 nourish­ed 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.

2. To whome it is spoken.The second poynt to be noted here, is, whome God speaketh vnto, namely (the whole house) of Israel. So then GOD complay­neth 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 peo­ple God complayneth. For the greatest part of the people alwaies assented vnto those sinnes, and not one or two onely of the peo­ple.

3. The maner of speaking.The 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 pric­keth, nay pearceth their consciences albeit they were neuer so ob­stinate or stifnecked.

An amplifica­tion of the for­mer sinne.AN 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. Sundr [...]e kindes of idolatrie of this people, but especially three.And 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. The worship of Moloch. first, the wor­ship 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.2. The worship of Ch [...]un. 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 [...] [Page 277]words of the law of God.3. The worship of the starres and host of heauen. 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, a­mong 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.

Their obstinate and stubborne continuing in all these idola­tries.The second part of this verse setteth out their obstinacie, and the fault of this people stubbornely continuing in all these kindes of i­dolatrie. 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 stub­bornnes of minde in despising me, whom, when as you knew to be God, yea and peculiarly your God, you haue cast away notwith­standing, and in my roome haue placed others, that is to say, those same most vaine idols.

A Commina­tion.A 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 coun­tries, and into great miserie, that is beyond Damascus, in the Caspi­an mountaines, and among fierce, cruell, and vnpleasant nations. This place doth Steuen also in the Actes cap. 7. vers 43. alleage a­gainst 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 Is­raelites 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 [Page 278]exerciseth and vseth according to his owne pleasure. Therefore no­thing can withstand him.

This Sermon also doth pecu­liarly belong vnto the Israe­lites. The opinion of most Interpre­ters touching this Sermon.THis 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 re­proued, and to be ioyned together. But by the whole chapter it ap­peareth otherwise, namely, that these things doe especially apper­taine 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,Why mention is here made of Sion and Iacob, if this Sermon appertaine not vnto Iudah. 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 mightie and richer, and therefore the more insolent or proud against others. God therefore among them was most grieuouslie offende [...] by all sortes and degrees of men.

Three partes of this verse.Now this verse hath three partes. First, a curse, and the same doth the Prophet threaten from God himselfe. For this is the proper sig­nification of the word (Hoi) among the Hebrewes:1. A curse. and of (V [...]) among the Latines: and (ouai) among the Greekes, and in Eng­lish (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 [...] [Page 279]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 E­gyptians 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 follow­ing. And Apocal. 8. vers. 13. Wo, wo to the inhabitants of the earth, &c. 2. To whom this curse is threat­ned. The second part of this verse sheweth vnto whom he denoun­ceth 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 despi­sed 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 a­gainst 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,3. With what reasons he con­firmeth his threatning. 1. Reason. teach­eth 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 neigh­bours 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.2. Reason. 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 [Page 280]that trust in it, that is, of the Iewes or of Iacob, to wit, that the Pro­phet 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.After what manner this reason may be taken from the like or equall. From the like or equall thus, as is here set downe. [...] Israelites trust in the mountaine Samaria: so doe the Iewes 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,How this may be a reason frō the greater to the lesser. 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 [...] [Page 281]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.

The second ex­ample or rea­son▪ whereby he confirmeth the threatnings of God against them. THe second example, whereby the Prophet confirmeth the threatnings of God against the Israelites. And it is taken from forreine and strange people, to wit, from the 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 vn­mindfull of the benefites of God, and of power and dominion, be­stowed vpon you in fresh memorie, and of your kingdome also in­larged? These things, which are rehearsed concerning the enlarged borders of the kingdome of Israel, and of the making greater of the same, were benefites of God then most fresh among them. For this selfe same Ieroboam the sonne of Ioas (vnder whom Amos liued and prophesied) had enlarged those borders of the kingdome of Is­rael, and through the singular benefite of God, and compassion & mercie towards the people of Israel, had also obtained and gotten great power in comparison of those Kings, which had gone before him. For it is recorded of him 2. King. 14. ver. 25. That he restored the coast of Israel▪ from the entring of Hamath, vnto the sea of the wil­dernesse, according to the word of the Lord God of Israel, which he spake by his seruant Ionah the sonne of Amittai the Prophet, which was of Gath Hephar. And in this place there are three kingdomes reckoned vp for example sake, namely, the kingdome on the East, the head whereof was Calnch,Calnch. and it was a parcell of the kingdom of Nimrod sometimes, as it is Gen. 10. ver. 10. for there it is written, That the beginning of his kingdome was Babel, and Erech, and Accad, and Calneh, in the land of Shinar. The secondis the kingdome of Syria, whose chiefe citie in times past was Chamat, a great citie,Chamat. of [Page 282]the which the Scripture maketh mention in many places. The third kingdome is of the Philistims,Gath. whose head citie was Geth, or Gath. And all these kingdomes did God sharply punish vnder 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.

The rendring of a reason, whereby they are proued guiltie of many s [...]nnes.THe 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 se­cond 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:What it is to put farre away the euill day. 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.

He dealeth now with the rich ones.NOw 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 [...]. [Page 283]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 deli­catnes of minde. Therefore then are our riches a token, and a foste­ring of our vices, and not an helping of the poore, or a bestowing of them vpon certaine holy workes, for which vse God bestoweth ri­ches 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 fa­shion 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.Their sleepe. They did sleepe not onely in beds well furni­shed and made; but also in beds of yuorie, the which kind of mat­ter was in those places most rare and scarsie,A note of great waste. 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 pla­ces, 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 mer­chants: 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 vnmeasu­rable 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,Their meate. these rich and wealthie ones did eate no flesh but such as was of speciall request and note, and therefore most [Page 284]deintie and fit to foster the filthie lust of the flesh. For otherwise [...] is not forbidden to eate good meates.

Their excesse in things not necessarie.THe 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,Musike in it selfe very law­full. 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.

1 The third kind of encessiue riot in the Israe­lites.THis 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.

2. They vse their excessiue plea­sures in the midst of the troubles of their brethren.The 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 [Page 285]circumstance of the person their sinne is increased by this word (Io­seph) for those were both their brethren,By Ioseph he meaneth the tribe of Ma­nasses, who was the sonne of Ioseph. and also citizens of the same kingdome: with whose great miseries and breaches not­withstanding the Ephramites themselues (in whose tribe Sama­ria 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 grie­uous 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 appea­reth 2. King. cap. 13. ver. 7. where it is written of Hazael king of Sy­ria, 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 o­uerthrow these of the tribe of Manasses, the brethren of the Ephrae­mites, and part of the kingdome of Israel, had not yet now recoue­red themselues.

A threatning against the former sinnes.A 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 cap­tiuitie, and the same most swift and speedie: for their excessiue riot and pleasure, mourning shall forthwith come vpon these so wast­full persons, careleslie and wealthily playing the wantons. They shall therefore be carried away, and that with the first of those na­tions, 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 capti­uitie of the Israelites was made by the Assyrians, and fell out vnder King Oseas after the Syrians were carried away by the same Assy­rians. Further, the immoderate pleasure of the same Israelites shall then be mourning, and want of all things.

A confirmation of the former threatning.A 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. By an oth. 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 per­sons and hypocrites may be the more pierced and moued as it we [...] with the feare of assured punishment.

2. By a cause.Further, those punishments are confirmed also by a cause, to [...], for that God doth now hate these loftie, proud, vnthankfull and [...]n­mindfull 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 ampli­fie 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 reuen­ged on our wantonnes and pride, and by contrarie punishments to teach vs, what moderation and measure wee should haue vsed be­fore, whilest we did enioy his benefites.

An amplifica­tion of the same punishment.AN amplification of the same punishment, in that they shal not only be slaine and taken of their enemies, but they shall also pe­rish with sicknes, as being afflicted or plagued with the pestilence, and by other meanes, in that their Citie, in the midst of their coun­trey 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 Assy­rians 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.

1 The amplifica­tion of the mortality.THere are two partes of this verse. The first containeth the am­plification of this mortalitie and death, the which the Prophet threatned that it should come to passe. The second, and euident cause of the same:2 The cause of the same. 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 pa­tience and loue of God towards men.The amplifica­tion of this mortality is two­fold. And this amplification is twofolde, first, from the person of those that had care of the fune­ral, or of the buriers of the dead. Secondly, from the number and multitude of the dead. From the person of the buriers and proui­ders 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. Frō the person of the Buriers. 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 [Page 288]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 bu­rie 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.2 From the num­ber of those that die. From the number of those which dye this mortalitie is also amplified: This fame plague and mor­talitie 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 stub­borne 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.

2. The cause of this great pu­nishment of the Israelites with mortality.And 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 admoniti­on 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 Sa­maria: 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 cru­elty. 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 [Page 289]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.

The conclusionTHe conclusion, That these things shal come to passe in such sort as they were foretolde. The reason: Because God commaun­deth 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, The figure Oc­cupatio. What that is, looke before, cap. 5. ver. 3. 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 go­eth, 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.

God by argu­ment proueth that he doth iustly punish them.A 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 pro­ueth [Page 290]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, The applicatiō of the two simslitudes. it was parched, and for lacke [...] rooting, withered away. Therefore as these things agree not toge­ther, 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▪

The Maior. It standeth with the iustice of God to pu­nish the wickedNow 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 I­dols? 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 pu­nis [...] the contrary.

The Minor. I [...]e I [...]ra [...]lites are most wic­ [...]ed.The assumption, or minor proposition of this argument fol­lo [...]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 [...] [Page 291]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 co­uetous [...]es and cueltie, abusing vnto that your iniquitie and wic­kednes 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.

Another proofe of the minor In these termes of art, the which cannot so fitly be set [...]wn [...] in English, the ig­norant Reader must craue the help of the learned.ANother argument or proofe of the assumption of the former Syllogisme, which was (you are most wicked) taken from their arrogancie or pride most outragious, whereby they did shew themselues to be sacrilegious or robbers of God of his honour, whilest they did attribute or giue that vnto their owne strength, the which they were to haue thanked God onely for, as was (for exam­ple) the estate and glory of the kingdome, the which vnder Iero­boam the sonne of Ioas they had recouered. But they attributed these things vnto themselues, that is, they made themselues their owne gods. Wherein is a proofe of their notorious ingratitude or vnthankefulnes towards God, and consequently a testimonie or witnes of their singular wickednes.The Godly d [...]e acknowledge al their good gifts to come from God alone, and doe praise him onely for the same. So then the godly speake other­wise of themselues, and of their felicitie or happines, and of their strength: for they attribute all their good giftes vnto God, yea and that vnto him alone, as appeareth Psal. 44. ver. 6.7.8. for there Da­uid saith in the person of the godly: I doe not trust in my bow, neither can my sword saue me. But thou hast saued vs from our aduersaries, and hast put them to confusion that hate vs. Therefore will we praise God continuallie, and will confesse thy name for euer. Likewise Psal. 89. vers. 17. Thou art the glorie of their strength, and by thy fauour our hornes shall be exalted.

The conclusion of the former a [...]gument.THe conclusion of the former Syllogisme with a more plai [...] laying open of the matter, to wit: when as there is no agree­ment betweene God and euill men, but God the reuenger of in [...] ­quitie punisheth them: and you for your partes are wicked, there­fore God also will punish you. But hee doth furthermore in [...] verse lay forth this reason and the kinde of the plague or punish­ment, wherein consisteth the explanation or making more plai [...] of the matter, of the which I spake in the beginning of this verse The punishment then is,The kinde of their punish­ment. most grieuous and hard exile or bani [...] ­ment and captiuitie, whereinto they shall be carried not by any ra­tion 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 king­dome of Israel onely, but the whole countrie shall be afflicted [...] punished, euen so far and wide as that kingdome lieth and stretch­eth. God then shall raise vp nations against the Israelites, and 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 As­syrians 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,These places are like in re­spect of the boundes and borders, but not in respect of the matter, f [...]r the one spea [...]eth of their captiui­tie, and the o­ther, of their deliuerance. and the riuer Euphrates, or from the East vn­to the riuer of Egypt, or the riuer Sichor, the which from the West did separat the land of the Israelites from Egypt. Num. 34 ver. 5. and 8. There is a like place Isai. 27. ver. 12.13. And in 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 pe­rished in the land of Asshur, and they that were chased into the land [...] Egypt: and they shall worship the Lord in the holy mount at Ierusale [...] ▪

ALbeit that God in the Chapter before going hath declared, what things should in the end fall out vnto obstinat and stub­borne persons, and chiefely vnto the Israelites; and especially that at the last they should be carried away with great miserie and scar­sitie from their owne homes into vnknown countries: yet notwith­standing both in this chapter, and in the other following, he shew­eth and foretelleth vnto the same parties other afflictions or trou­bles,To what end these other sma [...]er punish­ment [...] are threa [...]ned. the which God would send vpon them before that same their last and vtter destruction, both to the end that he might call them backe (if by any meanes they were to be cured) from their wicked life: and also, that albeit these more gentle and forerunning pu­nishments were not to continue and last alwaies, but at the length to cease and haue their end, yet they should not therefore think that the same greater iudgement of God against them should cease al­so. 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 per­sons, doe easely sooth and flatter themselues in the shifting of, & in the interpreting or expounding of the threatnings of God, where­with in the end they doe destroy and vndoe themselues.

The con [...]nte [...] of this cha [...].But touching this chapter it hath a description of sundrie pu­nishments, the which fell out vnto the vnrepentant Israelites be­fore 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 al­readie (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.The desc [...]iptio [...] of a grieu [...]u [...] famine in this verse and the two other fol­lowing. 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 grashop­pers, [Page 294]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. What is shew­ed. what is shewed: the other, who sheweth it: the third, after what maner it is shewed. A great famine, as I said before, is shew­ed, the which should fall out vnto them. And God is he that shew­eth the same,2. Who sheweth it. the Lord of all things, and Iehouah, that is, the eueth­sting and true God. He sheweth it by a vision, the which hee off [...] ­red and laid before the Prophet.3. After what maner it is shewed. For he sheweth vnto him grashop­pers, especiallie those which are calledThey are in l [...] ­tire called Por­tici [...]ae, and may in English be named Leeke eaters. 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.

The second part of this vi­sion, shewing what these gras­hoppers did. Synecdoche what it is, read Amos cap. 5. vers. 21.THe 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.

The prayer of the Prophet for the people, the which he ob­taineth. vers. 3. And 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 [Page 295]condemn his iudgemēts, but for that he is moued with a godly pit­ty towards his afflicted brethren. Therefore in that Amos is a Pro­phet,In what sense Amos prayeth for the pe [...]ple against whom he prophesieth. 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 commen­ding this people vnto God, and seeking to haue them eased, in this place set downe. The one,1. Cause why he prateth for thē. 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.2. Cause why hee praieth for thē. 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 iu­stice vpō those that are his,It standeth not with God his mercy to vse ex tremity vnto▪ those that are his: for that he keepeth for his enemies. & men that are almost consumed alrea­dy, 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 cal­led 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.

The effect of the for [...] [...]raie [...] Pro [...].THe 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▪ [Page 296]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.In what sense and after what maner God is said to repent. 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.The true cause why Amos his prayer was heard. 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 [...].

The second vi­sion.THe 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 ful­ly 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,When this fire was, and what it may be vn­derst [...]od to be. when as Thelgat Phalnasar King of Assyria ca­ried 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 [...] [Page 297]and brought them vnto Halah, and Habor, and Harah, and to the ri­uer 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 Ga­lile of the Gentiles. For at that time that whole countrey and pos­session, the which was as a deepe, as being seated in the valleyes and monnataines of Galaad, was consumed with fire, that is, affli­cted, 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 ex­pound this place.

See the mea­ning of this ver. before in the exposition of the 2 verse of this chapter.THis verse hath been expounded before in this selfe same chap­ter 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.

See verse 3. of this chapter.THis 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 con­tinue but shal be taken away, & this people shall be holpen & relie­ued, that if it may be, they may repent, & being taught by their own punishment may returne vnto more thrift, and vnto true godlines.

The 3. vision.THe third vision the which containeth not onely a punishment: but also the destruction of Israel, for as much as the Israelites re­pented [Page 298]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 diligent­ly 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.

The exposition of the vision.THe 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,What the Is­raelites haue henceforth to looke for, who hitherto haue waxen worse through God his mercy. 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 [...] [Page 299]set downe in his law) that hee may iudge and giue sentence on them accordingly thereunto, and not now any more according vn­to 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.

A confirmatiō of the former similitude.A 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 pu­nishment is twofold. One, the which is in common and indiffe­rently threatned vnto all the people, to wit,1. A generall pu­nishment. 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,The Idol places in what sense called Sanctu­aries or holie Temples. 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,The hie places of their Idols why called the hie places of Isaac. because they were builded by the Israe­lites 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 I­dols, and not vnto the true God. Wherefore the example of Isaac [Page 300]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,The wo [...]ship of the Israelits an apish imitatiō of the old Pa­triarches. 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.

2 A particular punishment for Ieroboam and his house.The 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.

What followed vnto Amos af­ter this sermon.THe 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,The contents of this verse. and also their treacherie and trothlesnes to Godward desperate,1. The accuser. or past hope of recouerie. Th [...] ­fore the historie here now after this Sermon set downe is mo [...] profitable.2. Vnto whom he accuseth.

This verse generally containeth an accusation of Amos: where­in these three things are to be marked. First, who accuseth. Second­ly, vnto whom the accusation is made.3. Of what mat­ter. Thirdly, of what matters [...] [Page 301]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 wor­shipper 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.The titles by Amos giuen vnto Amasias doe make more for his shame, then commen­dation. 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 not­withstanding 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 sedi­tion, but yet falslie notwithstanding. After this sort did the Pharises accuse Christ Ioh. 11. ver. 48. If [...]e [...] let him alone (say they) thus, Christ by the Pharises accu­sed of sedition. 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 Ierusa­lem a [...]use the Prophet Ieremie of treason,Ieremie by the Priests accused of treason. Ierem. cap. 26. ver. 11. Then spake the Priests and the Prophets (he meaneth the false Pro­phets) 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,The popish pre­lates accuse the preachers of the G [...]spell of treason. 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 [Page 302]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 ac­cused of conspiracie against the king,Amos accused of conspiracie and sedition. and of sedition alreadie stir­red vp among the people, or at leastwise presently to be practised, the which can now scarce bee withstood, or by any meanes be pre­uented. 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 [...]e­rie selfe same policie euery where doe the popish Prelates & pre­chers vse against the true doctrine of God now through the good­nesse 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.

The proofe of the accusation.THe 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.

The counsell of Amasias to A­mos.THe 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 [...] [Page 303]fice. For they feare the Prophet, that he should not obey the com­mandement 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 bit­ter 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 ten­tations of the diuell against our Sauiour Christ.

The counsell of Amasias twofold.But concerning this admonition or counsell of Amasias, the same is twofold. The first, that (he goe away) that is, that the Pro­phet Amos whilest he may, and honestly, and without let or with­out daunger he may doe it, he make shift for himselfe, he depart of his owne accord, and get him into his owne countrey,1 That Amos go away. 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 with­draw himselfe from the imminent and present daunger,2. That he flee. 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 de­liuered touching the destruction both of the King, and also of the people. Wherein we see how this Amasias, a most vtter enemie vn­to the true prophesie of God, doth notwithstanding couer that his hatred against Amos his prophet vnder an honest and cleanly pre­tence, 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 di­uell 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. A most craftie counsell of the Papists vnto some gospellers. And this doe the most sworne enemies of the trueth of the Gospell at this day, the which would seeme [...]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: [Page 304]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.

Three notes of the great sub­tiltie of Ama­si [...]s.Furthermore, that the subtiltie and cunning of this Amas [...] ­as was great (as a chiefe instrument of Sathan) like as also o­ther varlets in such cases is wont to bee, it may appeare by these three points. First, in that hee calleth him by that honorable na [...] of a Seer,1. In that he cal­leth Amos by the honorable name of a Seer. as if he made some great account of him, & did acknow­ledge and confesse him to be the true Prophet of God. For this [...] the first and in old time was wont to be the name of a Prophe [...], [...] we reade 1. Sam. 9. cap. ver. 9. Before time in Israel, when a 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,2. In that he see­keth to drawe him home into his owne coun­trey. for that he draweth back [...] vnto his owne countrie, whereas he may be safe and 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,3. In that he will not haue him vtterly leaue prophesying, but that he prophesie not in Israel. 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.

The reason, why Amos might not pro­phesie in Beth­el, takenTHis is a rendring of a reason why Amos neither ough [...] [...] might prophesie in Beth-el especially, these things which [...] spake and vttered. And this reason is twofold, namely from the ho­lines, [Page 305]and also from the dignitie of the citie or place.1. From the holi­nes of the place. The Holines is described in these wordes (It is the Kings chappell) the which wordes doe sound thus much, as if Amasias should say: This place is vnto vs all a most holy temple, ordayned by the commandement of the King, [...]e as vnto you is your Temple at Ierusalem most ho­ly▪ It is therefore vnlawfull for thee to speake any thing against the worship and holines 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 a­gainst 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 4.2. From the dig­nitie of [...]h [...] same. The dignitie of the citie is declared in these words: (It is the Kings house) that is to say, it is the chiefest of the cities of the kingdome of Israel▪ And therefore thou cause speake nothing against it, but thou must drawe and pull the whole kingdome vpon thine head. Therefore (O Amos) in vtte­ring these things thou shalt stirre vp sedition, either against thine owne selfe, or else in this kingdome. And as in this place falsely by this Priest, so Psal. 122. the commendation of the citie Ierusalem is truly b [...] the. Prophet drawne from the holines and dignitie of the place Reade the whole Psalme.

The answer of Amos vnto A­masias twofold.THe answer of Amos vnto the former and subtill admonition or counsell of Amasias the Baalamitish Priest. This answer is also twofold.1. He directly de­ni [...]th to follow his counsell. 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 expres­lie hath giuen him otherwise in charge, and that he ought rather to obey God then man. And so are wee taught to doe by the answer which Peter and Iohn do make vnto the rulers of the Temple, for­bidding them any more to preach in the name of Iesus Act. 4. ver. 19. For there they answer vnto them thus: Whether it be right in [Page 306] [...]he fight of God, to obey you rather then God, iudge ye. For wee can­not but speake the things, which we haue seene and heard. Amos then declareth what God had commanded him to doe, that is, to preach those things the which he spake, yea and that vnto the people or Kingdome of Israel, and not vnto the Kingdome of Iudah, whi­ther he was sent by Amasias. Therefore when God commandeth any thing to be done in any certaine place, or time, or manner, 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 comman­dement of God. There are examples in Saul, whilest he spareth the King Agag, and the fat cattell 1. Sam. 15. In the Prophet eating meate with the Prophet of Israel in the citie of Beth-el against the commandement of God, 1. King. 13. Because we must neither pu [...] ought to,A description of the extraor­dinarie calling of Amos. or take ought from the word of God.

Further, this verse setteth downe the calling of Amos, and the same extraordinarie, vnto this office and charge of prophesying a­gainst the kingdome of Israel, that it may bee knowne, that this which he doth, he doth of dutie. So then here is a description of a calling altogether extraordinary, the which neither is, nor was any way made by the meanes of men: but immediatly from God, not by man, nor of men, but by God himselfe, as Paul saith of his calling Galat. cap. 1. ver. 1. and 15. Therefore saith Amos, I became not such a one, that is, a Prophet, either by any succession of families as the Leuites come to their office, nor by the ordinance or re [...] ­ing of any man which was my master and teacher. For there were among the Israelites certaine colledges or schooles of the Pro­phets, as we reade 2. King cap. 4. ver. 38. where it may appeare that Elizaeus was as it were the master and head of them. After [...] (saith the text) Elisha returned to Gilgal, and a famine was in the land, and the children of the Prophets dwelt with him, &c. For pro [...] of this also maketh the first verse of the sixt chapter of this foresaid booke.By children hee meaneth his disciples and schollers, albeit this place by some be taken otherwise. Hereunto also appertaineth that of the Prophet Isai cap. 8 ver. 18. where he saith: Behold, I and the children, whome the 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.

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

The second an­swer of Amos vnto Amasias.ANother, or the second answer of Amos vnto Amasias, wherein he threatneth vnto him most grieuous punishment for that his rashnes in staying and letting (so far as in him was) the course and will of the word of God: that hereby all malapart and saucie per­sons against God, or his Prophets may vnderstand, that whilest, so much as in them lieth, they doe stop and hinder the truth of God, it is so farre off, that hereby they shal bring any thing to passe or doe any good, that they shall win and bring vpon themselues most mi­serable 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 [Page 308]haue wrought their owne bane, the holy Scripture afoordeth in great plentie, as 1. King. 18. ver. 4. Of the drying vp the arme of Ie­roboam the first,Ieroboam. stretching out the same to stay the Prophet, whom God had sent to preach against his altar. In Sedechias or Zidkiiah,Zidkiiah. who opposeth or setteth himselfe against Michaiah, whose punishment Michaiah sheweth him, shall be to runne from chamber to chamber in the end to saue his life from the enemies, the which shall seeke to spill the same, 1. King. 22. ver. 25. Likewise Ierem. 20. In Pashur,Pashur. that smote the Prophet Ieremie, vnto whome he threatneth captiuitie. In Zedekiah, that seeking to saue his life by another course, then that which was taught him by the Prophet Ieremie, cap. 38. ver. 17.18. is taken by Nebuchadnezzar, and vsed most cruellie, cap. 39. ver. 7.

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

1. The priuat pu­nishment of A­masias contei­ning foure things.A 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 testimo­nie or witnes of God being angrie with him, because of his so great boldnes in hindring and staying of the word of God. And this pri­uat punishment of Amasias containeth these foure things.1. The whoredom of his wife. F [...]st, the whoredome of his wife, after that Beth-el it selfe shall be take [...] by the enemies.2. The murther of his children. Therefore in this selfe same citie, and thou looking on, thy wife shall play the whore with the souldiers. The second And all thy sonnes and thy daughters (saith the Lord) shall bee sla [...] cruellie by the enemies. 3. The spoyle of his land. 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, 4. Himselfe shall go into captiui­tie. and heare. The fourth, And thou thy selfe shalt dye a captiue and prisoner in a strange land poll [...] [Page 309]land. As touching the publike punishment, it is the same the which hath been declared before, namely,2. His publike pu­nishment com­mon with the rest of his peo­ple. Israel shall bee carried captiue into a strange land, yea and that in great companies or altogether, and being moreouer miserablie afflicted or punished.

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

Touching this verse, it contayneth a bare vision of a thing of­fered or layd before the eyes and sight of the Prophet. And it was a basket ful of fruits, the which were now growen to their ende or ripenes, and therefore to be plucked off,A basket ful of ripe fruites shewed vnto Amos in a visiō. and forthwith to bee bea­ten downe, as Varro speaketh libr. 1. de Re rustic. cap. 68. Those (sayth he, speaking of fruits) which are ripe (the which appeareth by [Page 310]the changing of their colour) if you take them not downe to eate, they shew themselues ready to be throwne downe. But to the end that the resemblance and likenes of the names of ripe or summer fruits,The Latine & English cannot expresse the trim resem­blance of sound and letters be­tween the he­brew wordes, Kaits fruit, and Kets, the fine or end, with such a grace as they carry in their owne tongue. and of their ripenesse or ending which is in the Hebrew tongue, may in some sorte be retayned and kept in the Latine, this place were to be turned thus: Sic ostendit mihi visionem domin [...] Iehouah, nimirum ecce canistrum finalium (id est aestiuorum) fru­ctuum: that is: The Lord Iehoua shewed me a vision thus: to wit, behold a basket of final (that is to say summer) fruits. This word (Thus, or So) is added and set downe, that the Prophet may ex­presly witnes, that he doth in euery respect in such sort report the matter it selfe, as it was by GOD offered and shewed vnto him. Therefore he doth commend the authority of the narration to in­sue by the trueth of the same, to the end it may be heard with al di­ligence and attention or heedfulnes, and marked, noted and con­sidered.

The declaratiō of the former vision.THe declaration of the former vision. And this verse hath three partes. First, an interrogation, or God his asking a question of the Prophet. Secondly, the Prophets answere vnto God. Third­ly, the interpretation and exposition of the matter made by God himselfe. God asketh and speaketh vnto the Prophet, to stirre his vp more diligently to behold the thing, which hee sheweth vnto him: and so consequently to stirre vp the people and vs also. For so weighty visions, and so necessary for the Church of GOD are not lightly or sleightly, with a light arme or winking eyes to bee looked vpon or handled, but with stedfast and heedefull eyes and mindes. The Prophet answereth playnly, hiding, dissembling, o­uerpassing, or adding nothing to the matter. Wherein his faith­fulnes in his ministerie and office is declared, like as in Paul 1. Cor. cap. 4. ver. 12. for there he saith: Let a man so thinke of vs, as of the ministers of Christ, and disposers of the secrets of God. As for the rest, 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 [Page 311]these fruits is signified that the ende and destruction of the king­dome and people of Israel is at hand (howsoeuer God before this time haue taken them and cherished them for his people) because that vnto them especially belongeth this signification of the end,1 The s [...]gnificatiō of this vision. 2 It concerneth the whole peo­ple of Israel. or destruction. So before cap. 7. ver. 7. and 8. in the vision of God standing vpon a wall, and with a plumming line in his hande, the same vision did concerne the Israelites in generall. But by this si­militude of finall, or summer fruits, not onely destruction is shewed vnto this people: but also the neerenes and speedines of the pu­nishment to come is noted, that these fellowes should not thinke that they should long be borne withall at the hand of God.A reason why they shal final­ly and speedily be destroyed. (I will passe by them no more) [...]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 hence­forth & 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 par­don 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 par­don and forgiue, were vnknowen vnto vs. So to pretermit and o­uerpasse, 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.

The amplfica­tion of these threatnings.THe 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. Final­ly, [Page 312]there shall be an infinite number of the slaine and dead bodies of the Israelites, in euerie part of their kingdome, the which not­withstanding 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 feare­full, and the Israelites so quailed and daunted in their hearts and courage.

The figure A­postrophe, 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 for­mer punishmēt vnto the wic­ked liuers de­seruing the same.AN 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.

The making more plaine of that which went before.AN explanation or making more plaine of that which went be­fore, 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. They thinke much to re­fraine from traffick on the Sabboth, and feast dayes. 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) be­cause that on those dayes they ceased from merchandise and traf­fique, 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 coue­tousnes, 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 dimi­nish & lessen the publike or common weights,2. They did lessen the common weightes, not in the weights themselues, but in making too little weight & measure in their wares. 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 coun­ted for full measure of their wares. This also is notorious couetous­nes, 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,3. They raise the price of the coyne. 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,4. They doe make the common weights lesse thē they ought to be. or changing of the common weights [Page 314]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.

Sundrie kinds of their cruel­tie.AS 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. They bought the poore for money, like bruit beasts. 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 ser­uants 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. 2. They bought them for a matter of no­thing. 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 mat­ter 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 doubt­les 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.3. They vsed false dealing with their wares in corrupting the same. 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 to­gether 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, where­with 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 vp­rightnes they doe sell their wares, least that they also come with the compasse of these threatnings.

Two parts of this verse.THe threatning of a most grieuous punishment, the which is af­terwards declared. As for this verse it hath two parts: namely, the threatning it selfe, and the confirmation of the threatning.1. A threatning. The threatning is, That God will not afterwards forget these their wic­ked deedes, and so lewd workes, like as before (whilest that he spa­reth 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 chap­ter. 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 Mala­chie) euery one to his neighbour, and the Lord hearkened, and heard it: and abooke of remembrance was written before him for them that fea­red 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. After what manner God is sayd to remem­ber, and to for­get. 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 ca­pacitie and better vnderstanding, such affections as are in man.

2. The confirma­tion of the threatning.The confirmation of the former threatning is contained in the oth, the which in this place is expreslie set down by God, that these [Page 316]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 priui­ledges 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 chief­lie, because vnto them were committed the Oracles of God. And a­gaine Rom. 9. ver. 4.5. he reckoneth vp a great many of them, shew­ing, 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 po­steritie 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.

The amplify­ing of the for­mer sinnes.THe exaggeration or making greater of the former sins, where­by 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. The manner of speaking to be considered. 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.2. The thing it selfe the tis spoken. 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 whatsoe­uer, not only priuate, but also publike, & not only against the men themselues, but also against the very sole and earth, whereupon [Page 317]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, The earth pu­nished for the sinnes of the dwellers there­in. & the springs of waters into drinesse, and a fruitful land into barrennesse, for the wic­kednesse 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 wic­kednesse hath ouerflowed in it. And this ouerflowing he compa­reth 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.

A description of the punish­mēt the which should fal vpon them.A 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 sharp­nes and bitternes of the punishment. And by this meanes God of his great louing kindnesse vnto mankind, would rouze vp these fel­lowes snorting in their sinnes, that wee might vnderstand how pa­tiently and louingly God dealeth with vs, and therefore that wee should confesse our selues to be the lesse excusable.The similitude 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 belee­ued [Page 318]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.What the fi­gure called a Metaphor is, see Amos cap. 4 ver. 12. 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 vnloo­ked for.

A description of this punish­ment without any Metaphor.A Plaine description of the same punishment without any Meta­phor, 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. In holie and politike mat­ters. 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 sack­cloth: the heads of al men in stead of naturall haire shall be cor­red with baldnes, the which shall befall them through sorrowe and griefe.2. In priuate. The priuate miserie it declareth hereby, that al shal mou [...] as if euery one in particular did bewaile his onely begotten some Lastly,3. In the end. it sheweth that the end of this miserie shall be most lames­table, whereas it is sayd (the end of them) shall be continuall per­siuenes, 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.

An amplifica­tion of the for­mer punish­ment by an e­speciall effect insuing of the same. AN amplification of this punishment described before, by an e­speciall 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.Two things in this verse. 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. The time of this miserie. 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 Israe­lites wanted also the preaching of the word of God before their exile and captiuitie, and carrying away by the Assyrians.2. The matter it selfe. 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.

The greatnes of the miserie to want the true preaching of the word shew­ed by a reason taken from a comparison.Further, 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 wan­ting 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. A famin. 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 [Page 320]meate, and also water, hauing not so much as it to quench our thi [...] withall.Two Sects of Heretakes. These things are of great force against the Schuenfeldians and Anabaptists, which contemne or despise the outward ministe­rie of the gospell.

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 in­deauour to finde the word of God by tra­uailing far and neere, from sea to sea, from coast to coast, from all quar­ters, places, and countries, &c.BY 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 notwith­standing 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 af­ter 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 be­cause 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 [Page 321]they sought it not aright) so there he sheweth that hee will not ac­cept 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 pestilence.

The conclusion.THe conclusion, None shal be spared: for the Virgins themselues, (be they neuer so deare vnto all persons, because of their com­lines 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.The th [...]st of the bodie also threatned. 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 notwithstan­ding for lack of drinke. For both these sexes to wit young men, and maidens, because that they are moyst, are wont to endure thirst lon­ger 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.

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

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

Two partes of this verse.Further, this verse hath two partes, to wit, a vision, and the expo­sition of the same made by God himselfe the expounder thereof. The vision was after this maner:1. A vision. God stoode vpon a certaine altar, and commanded the vaulte or archroofe of the temple, in which that altar was, to be smitten, yea and moreouer, the postes (where­upon both that arch-roofe and temple rested) to be pulled downe, and euery poste from the toppe to the foote, to be cut and diuided by the middle, so that euery poste might fall downe. These things were represented or shewed vnto this Prophet neither in Ierusa­lem, nor yet in the Temple of Salomon, but at Beth-el, where then Amos conuersed or aboad, as before cap. 7. Yea and in the altar [Page 323]and Temple of Beth-el, not that God by that his presence did coun­tenance or allowe those places (the which were mere idolatrie) but that he comming into the thing present, and drawing his Prophet also thereinto, and vnto the consideration thereof, hee might the rather, and more assuredly shew vnto these superstitious persons, being such also as put great trust and confidence in their idoll of Beth-el, that God would at once take all these things from them, and therefore that they did in vaine flee vnto this both temple and altar. So 1. King. 13. God biddeth the Prophet to goe euen vnto the idolatrous altar of Beth-el, that he might with his finger poynt out the destruction of the same, not to shew that he made any ac­count or reckoning of that altar, albeit that for the altars sake hee sent his Prophet euen vnto Beth-el. Neither is it a thing any more absurd or contrarie to reason, that God should be seene on this ido­latrous altar, then afterwards in the temple of Salomon, when as it was profaned or defiled exceedingly, of which apparition of God in the Temple of God then greatly polluted see Ezech. cap. 1. for in that he appeareth vpon this impure altar, this is onely done to shew the more assured destruction thereof: not that thereby any dignitie or reuerence might be woune vnto this Altar. And this is my iudgement and opinion of the first part of this verse.

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

A confirmati­on of the for­mer threat­ning.A Confirmation of the former threatning by remouing and ta­king away of their safest and surest aydes and places of refuge. For those men vse to seeke for either in heauen, or in earth: and the most safe are thought to be in the top of heauen, or in the bottome and deepe of the earth, whither the enemies cannot come, or the which are not wont to be searched and sought into. But euen there [Page 324]or in these places these men shall haue no couerts to hide them­sclues in. For the hand of God, which is euery where, will drawe them from thence and giue them vnto their enemies. Thus much also doth Dauid confesse of God his mighty power and presence, shewing that there is no man that can any where so hide himselfe, but that he will easily finde him out, when hee sayth, Psalm. 139. vers. 7.8. Whither shal I goe from thy Spirite? Or whither shall I flee from thy presence? If I ascend into heauen, thou art there: if I lye downe in hell, thou art there. And so forth, vers. 9, 10, 11, 12.

An amplifica­tion of the for­mer remouing of aydes from them.AN amplification of the sayde remouing and taking away of ayde spoken of in the second verse, to the end that these rebel­lious persons might throughly resolue and perswade themselues, that nothing can 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 e­uen 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.

Two parts of this verse.THis verse containeth 2. parts. The first, wherin is comprehended yet another amplification of the remouing of the former aides. The secōd,1. Another am­plification of the remouing of the former aydes. in the which is a cōclusion of this remouing of thē. The second amplification of the remouing of the former aydes is con­tayned in these words, (And though they goe into captiuitie before their enemies, thence wil I commaund the sword, and it shall slay them) [Page 325]For God sheweth that these men shall not mitigate or lessen their punishment, albeit they willingly yeeld themselues vnto their ene­mies, that by this meanes they might escape their death and mur­ther. 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 Babylo­nians, though they yeeld themselues and ioyne with them cap. 13. ver. 15. Euery one that is found shall be striken through: and whosoe­uer ioyneth himselfe, shall fall by the sworde. And ver. 16. Their chil­dren 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 where­unto he is appoynted, saying: And when he shall come (to wit Na­buchad-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, nei­ther among their enemies: neither fighting it out, neither yeelding themselues captiues, shal they escape that iust punishment. They must therefore repent.

2. The conclusion of this remo­uing of their aydes.Now 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 dis­pose [Page 326]and ordaine all things for their destruction. The eye of the Lord shall be vpon them vnto euill, and that wholly and in all ca­ses: and he shall no where looke vpon them for their good, or lo­uingly.

The confirma­tion of the for­mer conclusion by three effects.THe confirmation of the conclusion by the euent or issue and falling out of things afterward. For God shall manifestly ap­peare 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 The punishmēt of the earth it selfe. 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 where­of 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 lea­ped like rams, & the little hils as lambs? The earth trembled at the pre­sence of the Lord, at the presence of the God of Iacob, which turneth the rock into water pools, 2 And vniuersall Mourning of al the inhabitāts. & the flint into a fountain of water. The second, The great and common or vniuersall mourning of the men or in­habitants 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 in­habitants,3. The laying of the land wast. 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.

THe second confirmation of the sayd conclusion and miserie to insue vpō the Israelites taken frō the pe [...]son of him that threat­neth the same, to wit of God himself,The second cō ­firmatiō of the former conclu­sion. who is both true and almigh­ty, 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.A descriptiō of God his omni­potencie by the effects of the same, to wit. Therefore this verse contai­neth a royall description of the omnipotencie, or almighty power of God, partly by the effects, and partly by his name Iehouah, that is euerlasting in himself, and giuing vnto al things life and strength. The effects are of two sortes. First, the Creation of all things of nothing,1. The creatiō of all things. Synecdoche, what it is, see Amos cap. 5. ver. 2 [...]. contayned vnder the word (Heauen) by the figure Sy­necdoche. Therefore God created the heauen, of how long soe­uer space and manifold stretching out it doe consist, as it were of diuers lower roumes and vpper roumes. The which heauen also he made most firme: and also hanging ouer the earth. And both these things, to wit, the Creation of the heauen, and also the firm­nes of the same is both a great myracle, and also a notable worke and witnesse of the omnipotencie, or almighty power of God.

2. The power and rule of God o­uer all crea­tures.The second effect of his almighty power, is the rule and au­thority of GOD ouer the things created, the which at his becke and pleasure he changeth, and establisheth: for example whereof there is in this place reckoned vp the ouerflowing of the Sea into the maine land, and the drowning of the same, as it sometime fell out in the vniuersall flood, and hath also often afterward since that time fallen out, and doth euen yet in some places at this day come to passe, as it did in Holland and Friezland some threescore years sithens, nay not past twenty yeres agone, as may be vnderstood by the Chronicle & history of those countries, for in those places ma­ny countries haue been drowned with waters.

A Third confirmation from the person of those whom God spea­keth vnto,A third confir­mation of this miserie from the person of the Israelites. who, so farre forth as they are considered in them­selues, are in no further regard and account before God then other nations. Therefore God will no more spare them then other peo­ples, as the Ethiopians or Arabians, whome the Lord spared not for the same sinnes, being angry with them. Wherefore to make them know their original, and first estate and pedigree, hee telleth them by his Prophet Ezechiel cap. 16. ver. 3. Thine habitation and thy kindred is of the land of Canaan: thy father was an Amorite, and thy mother a Hittite. And so doth Ioshua also shew them cap. 24. ver. 2. where he saith vnto them: Your fathers dwelt beyond the flood in olde time, euen Terah the father of Abraham, and the father of Nachor, What Hypo­phora is, see Antos cap. 5. ver. 21. The Hypopho­ra or obiections of the Israelites might be: we were remoued from Egypt of God his especial fauour, there­fore he will not punish vs. and serued other gods. But there is added in this verse a secret Hypophora, or answering beforehand of an obiection that might be made, least, because God vpon especiall fauour brought them out of Egypt, they might thinke that therefore it was lawfull for them to doe any thing, and that when they sinne, they haue an especiall priuiledge before any other people. The Lord indeede of his speciall grace brought them out of the land of Egypt, and slew mightie kings for their sakes, and as it is in the Psalme 135. ver. 12.13.14. He gaue their land for an inheritance, euen an inheritance vn­to Israel his people. For the which the Psalmist highly extolleth the name of the Lord immediately, and sayth: Thy name, O Lord, endureth for euer, O Lord thy remembrance is from generation toge­neration. For the Lord will iudge his people, and be pacified towards his seruants. The answer of God is, that this followeth not. Because he spareth not other nations in their sinnes, whom he remo­ued out of their owne land, as well as them. But the Prophet Amos here answereth, that GOD brought other people, as well as hee did them, yea and such as were their neighbours, from one countrey into an other, whose sinnes notwithstanding he did not therefore leaue vnreuenged and vnpunished, as they themselues with their eyes doe see. And these people which in this place he speaketh of, are first the Philistims, whom GOD caused to remoue from Cappadocia into a countrey neere vnto the Iewes. So also did he sometimes bring Aram, that is the Syrians, who themselues are borderers likewise vnto the [Page 329]Iewes. So also did he sometimes bring Aram, that is the Syrians, who themselues are borderers likewise vnto the Iewes, from the ci­tie Kyr, or Cyr, or Cyrus into Syria. Of this remouing of nations something is spoken not impertinent vnto this place Deut. 2. ver. 23. for there Moses sheweth how the Anims the old inhabitants of the land of the Philistines, were driuen out by the Caphtorims, which are now the new Philistines, and had their originall from Caphtor a towne in Cappadocia, who came and dwelled in their steads.

A fourth con­firmation both from the iu­stice, and also the prouidence of God. Parts of this verse.A Fourth confirmation, both from the iustice of God, & also from his prouidence, the which is contained in a very notable and excellent common saying. And the prouidence of God is descri­bed herein, for that God doth behold the meanes and doings of all kingdomes. His iustice, in that he punisheth vniust kingdomes, & in the end destroyeth them. But this verse hath two parts. The one, in the which this confirmation is declared. The other, the which comprehēdeth as it were an exception of this sentence in the king­dome of Iudah.1. The confirma­tion it selfe. As touching the declaration of the sentence or threatnings, there are two things in the same to be noted. First,2. An exception from the same. Two parts of the confirma­tion. that not only certain smal or light punishments are in this place threat­ned vnto whole kingdomes, but also, that their desolation and lay­ing waste, yea and finally their vtter ruine and ouerthrow is here foretold. Secondly, that this punishment is threatned vnto all vn­godly and sinfull kingdomes, that is to say,1. Vtter ruine. in the which the con­tempt of God and iniustice doe raunge without punishment and scotfree. For how great and florishing soeuer they are,2. To sinfull king­domes. yet God is more mightie then they, and therefore he wil vtterly destroy them. And so doth God threaten Isai. 60. ver. 12. The kingdome that will not serue me, shall perish, saith the Lord. But there is an exception added concerning the kingdome of Iudah peculiarly,The exception touching the kingdome of Iudah. not to the end the bridle should be let loose vnto that kingdome and people for to sinne, (for God hath most sharply punished the sinnes of this kingdome also:) but to shewe the singular and especiall fauour of God toward that kingdome aboue the rest, because of the couenāt, and the Messias promised vnto the same. The which benefite of [Page 330]God, other people at that time wanted, and were without; accor­ding [...]y as it is in the Psal. 147. ver. 20. He hath not dealt so with eue­rie nation, neither haue they knowne his iudgements.

The last con­clusion. THe last conclusion, in the which the same threatnings against the Israelites are both confirmed: and also more plainly layd o­pen and declared. They are confirmed, in as much as they are so often, and so earnestly repeated and rehearsed. They are laid down more plainly, because the manner is shewed, after which God will destroy and ouerthrow them.What the fi­gure Metapho­ra is, see Amos cap. 4. Ver. 12. And here vnder the Metaphor of a winower or sifter of corne is threatned vnto euery particular Israe­lite, and not onely vnto the bodie it selfe of the people, this most sharpe and grieuous punishment. For God will in such sort com­prise al and singular the Israelites within this vanne or sieue of affli­ction or punishment, that not one of them, although he bee neuer so small or little, shall escape, and shall be free, voyd, or dye without this tossing and shaking to and fro, and vp and downe. For hereun­to appertaineth the similitude of a little stone, the which, albeit he be small and neuer so little, yet shall he not then fall vnto the earth, without shaking, that is to say, but that he shall be shaken, but that he shall be tossed and shogged to and fro with others in that same vanne or sieue. Iohn the Baptist, like as the Prophet Amos in this place, hath also vsed the similitude of a 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,The manner how God will deale with the Israelites. is declared. For all na­tions are sayd shall be stirred vp against the Israelites and their kingdome, least that either the power or the populousnes of that realme or kingdome might seeme to be able to place them in safe­tie against God.

An other ex­planation.AN other explanation, or making more plaine of the matter, where the kind of punishmēt is more specially declared, where­withall [Page 331]the Israelites are to bee destroyed, to wit, they shall perish with slaughter, and with the sword, that is, by a most cruell death, and full of terror and feare. And there is added in this place also an explication or laying open of the matter more plainly of the most impudent or shameles lewdnes of these men, to the end that their so grieuous punishment may seeme to be the more iust.What manner of sinners the Israeli [...]es w [...]e. For they were not only wicked, and sinners in such sort as all men generally and naturally are, but notoriously vnfaithfull, and scoffers at God & his word: as namely being such who openly scorned the threat­ning of God, and the oracles or prophesies of his Prophets, and de­nied that these so great calamities or punishments should either come at them at al, or els that they should come so soone, and spee­dilie, to wit, mocking God carelesly, as if they had made a couenant with death it selfe. Against such kind of scorners speaketh God by his Prophet Isai. cap. 28 ver. 15. which say: We haue made a coue­nant with death, and with hell are we at agreement: though a scourge runne ouer, and passe through, it shall not come at vs: for wee haue made falsehood our refuge, and vnder vanitie are we hid. But reade what followeth in that place touching their punishment. And thus farre hath Amos threatned punishments vnto the Israelites.

The last part of this prophe­sieTHere followeth the last part of this booke or prophesie, where­in are contained comforts, & the same very great and eternall, founded, and in the end fulfilled in the Messias, promised vnto the whole familie and house of Israel, or Iacob. For he is the cause, and the foundation of all the promises of God towards his elect or cho­sen, as Paul 2. Cor. cap 1. vers. 20. speaketh, That in him (namely Christ) all the promises of God are yea, and are in him Amen vnto the glorie of God through vs. And these selfe same promises [...]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, I [...]es t [...]e A­ [...] [...] [...]e [...]h [...] pr [...] ­phes [...] [...] a [...] ­pertaine vnto the calling of the Gentiles. 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, [Page 332]vpon whom my name is called, sayth the Lord, which doth all these things. And this prophesie doth he teach to appertaine vnto the kingdome of Christ, spread abroad by the preaching of the Gos­pell, and vnto the calling and conuersion of the Gentiles vnto the true GOD, like as the true fulfilling of the same was both at that time, and also is now at this day. But Amos doth in such sort deliuer this comfort and promise, that first he promiseth the restoring of the kingdome of God by the Messias: and secondly sheweth the fruite and profite which shal ensue of this kingdome.

Two parts of this verse.This verse then hath two things to be obserued and noted. First, a description of the restoring of the Church it selfe, or kingdome of God promised here figuratiuely.1. A description of the restoring of the Church. Secondly, a noting and poynting out of the time generally, in the which this shall come to passe, but not of the very moment and instant of time, as is in Daniel cap. 9. And whereof Peter in the first Epistle cap. 1. ver 10.11. witnesseth,2. A generall no­ting of the time of the same. that the Prophets haue diligently enquired and searched, Which (sayth he) prophesied of the grace that should come vnto you, searching when or what time the spirit which testified before of Christ which was in them, should declare the sufferings that shall come vnto Christ, and the glorie that should follow. So then the true Church of God is here signified vnder the name of the (tabernacle or cottage of Dauid) be­cause that like as Dauid was a figure of Christ, so his tabernacle was and is a token or Sacrament of the Church. And first of all the most miserable estate thereof is noted,The miserable estate of the Church. The glorious restoring of the same. when as this tabernacle is sayd to haue been a cottage. Againe, (that it was fallen, and had manie breaches and ruines or rentings.) But the restoring, yea & the same in most excellent manner is described, when as it is sayd, that it shal neuerthelesse come to passe, that both the building shall be reared vp againe, and all his rentings and breaches shall be repayred and amended: and that in such manner that the same dignitie, cōmen­dation, fame & reuerence shal remaine vnto the same second resto­red tabernacle, the which both was in the first tabernacle, and also was giuen vnto the same, as is also Agg. cap. 2. Indeede the body & tabernacle of the Church hath been pulled down both by the cap­tiuitie of Babylon, the which happened afterwards: and also by the tyrannie of the Antiochi, and other kings of Syria, and likewise by the wicked doctrine of the Pharises: but it was restored againe by Christ, that same true Messias, and sonne of the Virgin Mary, and that indeed farre more gloriously and holily, and excellently, then was that first tabernacle vnder Dauid and Salomon. And this [Page 333]is the most notable promise of the restoring of the Church.The time of the restoring of the church set downe in generalitie. Now the certaine time is rehearsed, in the which these things shall be done, but in generalitie. For God had not yet reuealed or opened vnto his Prophets the very article, moment and instant of time. Therefore Amos sayth, (in that day) to wit, in the which I will send my Messias promised vnto you.

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

The manifold fruits of this restoring of the Church.NOw the fruites and commodities are reckoned vp, the which shall come of this restoring of the kingdome of God, and the same manifold or of many sorts. Yet notwithstanding, in all these by a proportionable sense and meaning, are vnderstood the spiri­tual and healthsome gifts of God bestowed vpon those that are his,The earthly blessings here promised, are figures and to­kens of spiri­tuall and hea­uenly graces. of the which the earthly (the which are here rehearsed) were signes, figures, and Sacraments, like as Christ his curing of our bodily dis­eases, were significations of his healing of our spiritual infirmities, that is, the diseases and imperfections of our soules, to which end it seemeth that Matthew in his Gospell cap. 8. ver. 17. alleageth the place of Isai, He tooke our infirmities, and bare our sicknesses. And the writer vnto the Hebrewes seemeth thus far forth to giue testimony vnto the godly fathers of the former ages of the world, that they e­uen then did vnderstand that the promises of earthly benefites should haue their full accomplishment and verifying in Christ, and in his heauenly inheritance and spiritual blessings. For thus writeth he of them cap. 11. ver. 14.15.16. They that say such things, 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 earth­lie 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 repre­sent, Serm. in Mat. 18. & tractat. in Ioan. Euang. 49. But it was need­full that these things should be promised, and in such sort to be de­clared 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, [...]. Al kind of good things promi­sed, and that in great plentie and abundance or all kind of good things is in this place promised, and sh [...] ­wed that this is a most true fruite of the kingdome of God. And no [...] [Page 335]onely euery kind of good thing is promised, but the same also in most great abundance. For it is sayd that it shall come to passe that these shall bee cast vpon vs by God largely and plentifully, in such wise that after the former the which wee haue alreadie receiued, o­thers forthwith shall succeed, or follow, yea whatsoeuer are neces­sarie and needfull for the life of man, (as are corne and wine) whe­ther they doe come by the industrie or trauaile of men (as by plow­ing, sowing, vinedressing): or whether they come of their owne ac­cord from the earth, as mountaines, or hils doe vse to bring foorth many things of that sort. There is a like place vnto this Leuit. 26. ver. 5. where Moses telleth them that heare the lawe, and followe the same, that they shall haue all kind of blessings heaped one in the necke of another: Your threshing (sayth he) shall reach vnto the vintage, and the vintage shall reach vnto sowing time, and you shall eate your bread in plenteousnes, and dwell in your land safely. But by these earthly things, matters healthsome or concerning saluation, and spirituall, are of vs to be vnderstanded.

The second fruit of the re­storing of the kingdome of God.THe second fruite of the Gospell, or restoring of the kingdome of God, to wit, deliuerance, and the same most full, from all cap­tiuitie. For the greatest delicates and dainties are in exile and ba­nishment vnioyfull, and vnpleasant: but in our owne countrey most welcome and ioyfull. So Psal. 137. ver. 4. the godly answere vnto their scoffing enemies, willing them to sing some of their Hebrewe songs: How shall wee sing (say they) a song of the Lord in a strange land? whereby they signifie that their musike could not be plea­sant vnto them in their miserable captiuitie. And therefore but a little before in the same Psalme, they say that they hung vp their harpes, and sate by the riuer sides weeping. The godly therefore shall be deliuered and brought backe againe from that most mise­rable exile, to wit, from the captiuitie of Sathan, and sinne, and the lust of the flesh, of the which tyrants men are held captiues before they haue faith in Christ.Deliuerance from spirituall captiuitie, and bondage. And this deliuerance shall not bee slight and slender, but a most full deliuerance, because men may dwell in their owne cities, and then plant there, and plow, and doe all those [Page 334] [...] [Page 335] [...] [Page 336]things, the which all they whatsoeuer doe, the which dwell in their owne homes in greatest securitie and safetie. But these things are to be applied vnto the benefites of the Gospell towards the godly by Christ in a spirituall sense, such as may proportionably be gathered from these earthly promises, the which godly through Christ doe enioy great tranquilitie or quiet of mind and conscience, euen whi­lest they liue here vpon earth, and therefore much more in that e­uerlasting and blessed life.

The third fruitTHE third fruite, the stabilitie or setlednes, and continuance of e­uery godly and faithfull person in his owne seate and home, that is, in the same, wherein he shall be placed by God, the which is especially to be vnderstood of euerlasting life. And this is as it were an accesse or increase of both the former benefites. For many times neither doth 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 secu­ritie, or being without feare and daunger, and of enioying and kee­ping of our goods, then may we in deed and in trueth bee iudged most happie.These things are chiefly to be vnderstood of our heauenly dwelling. But these things, as I haue sayd, are rather to be vnder­stood of that heauenly land, that is, of heauen, in the which we shall be after this life, then of that earthly mansion, or dwelling: for be­cause that this seate onelie is firme, stable, stedfast, and sure, to wit, heauen, and eternall life, ordained for vs of God. And thus much doth the place of the Hebrewes cap 11. ver. 14.15.16. a little be­fore recited ver. 13. of this chapter, sufficiently enough declare. But this earthly land is 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 re­moued.

The great dis­obedience of the kingdome of Israel vnto God. IT appeareth 2. King. cap. 17. how great the disobedience and stubbornnesse of the people of Israel (that is, those which liued in the kingdome of Israel after the departure thereof from Iudah) was a­gainst almightie God, who had so long time been vnto them a most mercifull fa­ther. The which also is confirmed, Ierem. 25. for there was in them both vngodli­nes and iniustice most obstinate,The long bea­ring of God with the Israe­lites. albeit that the Lorde for the space of more then two hundreth yeares had borne with them, and ear­nestly both day and night had admonished or warned them conti­nuallie by his Prophets. Whereupon that was needes to follow, the which Paul saith 1. Rom. 18. That in the end the wrath of God was reuealed against them from heauen it selfe: and that, as it is Ephe. 5. ver. 6. God should most sharply punish this disobedience. For by meanes of the vngodlines and vnrighteousnes of men and of those especially which call themselues the sonnes of God, the wrath of God is most worthely powred out vpon the world, and vpon such chiefely. For as Paul saith 3. Colos. ver. 6. For such things sake the wrath of God commeth on the children of disobedience. And so doth Moses threaten the Israelites, that for their disobedience they should perish like vnto other nations, Deut. 8. ver. 20. As the nati­ons, [Page 338]which the Lord destroyed before you, so ye shall perish, because yee would not be obedient vnto the voyce of the Lord your God. And to this end is all that to be referred Deut. 28. of the seuerall sortes of punishments which the Lorde hath in store for those that follow not his lawe and commandements. Wherefore God at the last de­termined to ouerthrow and vtterly to destroy this people, that is, the kingdome of Israel, like as for the iniquitie of men he destroy­ed the first world it selfe also in the dayes of Noe, as it is Gen. 6. But yet such is the mercie of God alwaies both towards all man­kinde: but especially towards those the which do carrie the signe and token of his couenant (such as they were) hee would not pu­nish them, but being a long time and much warned before of their destruction,God from time to time raysed vp Prophets among the Is­raelites to put them in minde of their duties. if they continued still in the same sinnes. Therefore in a certaine continuall ranke as it were, and succession, he raised vp Prophets, the which should certifie those men, both of the most sharpe iudgement of God against them, if they did not repent, and of his mercie readie for them, if they would conuert and turne vnto him: and that they should shew and declare vnto them both, these sentences of iudgement and of mercie: and in their persons should foretell the selfe same things vnto the whole world: and now also vnto vs at this day, who by their examples ought to learne to bee wise.The office of the Prophets, where in it doth consist. Whereof it commeth to passe, that the office of the Prophets doth consist both in the shewing of the iudgements of God a­gainst the sinnes of men, and also in promising his fauour and fire mercie vnto his Church through Christ. The which two poyntes ought especially to be obserued or marked of vs in the bookes of all the Prophets, which are extant or remaining among vs, like as also those are the chiefe parts and end of their whole ministerie or office. And among those Prophets the which God peculiarly or­dained and sent vnto the Israelites, was this Oseas, whose holy wri­tings are these extant, and the which continued in the exercise of this office by the space of very many yeares, and that continuall [...]e and without ceasing.Oseas not the first Prophet that was sent vnto the Israe­lites. Why Oseas is placed first in the order of the bookes of the Small prophets. Yet was not this Oseas the first of those pro­phets, whom God sent vnto that kingdome of Israel, and who [...]e writings are also now extant, as I haue shewed in my notes before these Prophets, and also vpon Amos: but because of the long con­tinuance in his office, hee is preferred before the rest in setting downe the order of the bookes of the twelue small Prophets, and set in the first place. For he prophesied by the space of more the [...] fourtie yeares. Therefore the whole argument and matter of his [Page 339]writing and Prophesie doth consist both in shewing and setting forth of the iudgements of God against the wicked, and also in de­claring of his mercie towards his church and the godly.

Things to be noted in the first verse.This first verse then hath three certaine things to be obserued or noted. The one, what is the certaintie, and authoritie of the doc­trine following, and the which is to bee propounded or deliuered. And it is very singular and worthie of greatest reuerence,1. The certaintie, and authoritie of this prophe­sie. because it is the word of (Iehouah) that is, of that same indeede almightie and true God, and not the deuise of men, or the dreaming of the Prophet Oseas, or some odde fable or tale composed and made by art, for as Peter teacheth 2. Epist. cap. 1. ver. 16.18. the worde of God is not any fable fraught with deceite, but a matter of assured truth and certaintie, and therefore hee saith of the same vnto the faithfull, vnto whom he did write: We followed not deceiuable fables, when we opened vnto you the power and comming of our Lord Iesus, but with our eyes we same his maiestie, And we heard the voyce (of his father concerning him) when it came from heauen, being with him in the holy mount. This his word God would not haue to bee kept se­cret and hidden: but to bee opened and declared vnto those men. And therefore the Prophet is commanded to deliuer it, And vnto him this word came from God himselfe. In the second place it is to be noted in this verse,2. Vnto whom the word of God was re­uealed. vnto whome this word was reuealed that it might be declared, to with vnto Oseas the sonne of Beeri, that is, vnto that Oseas who at the same time was sufficiently knowne and famous among the Israelites by the honestie, name, godlines and diginitie of his father. For the setting downe of this name of his father doth not onely note out the familie or house of Oseas, but also the fa­mousnes of the same, then well knowne. The third poynt is here declared, at what time Oseas prophesied.3. At what time Oseas prophesi­ed. And this time is noted two maner of waies, namely both by the kings of Iudah: and also by the kings of Israel, as for the Kings of Iudah, Oseas prophesied in the dayes of Vzzias, Iotham, Ahaz, and Hezekias. For vnder all these he executed his office by the space of aboue fortie yeares, and vnder the King Ieroboam the sonne of Ioas, which was King of Israel. And him alone doth he name of the Kings of Israel, be­cause that albeit hee continued his office vnder other Kings of Is­rael also, yet was it more maruailous that in that time such iudge­ments of God as these, should be declared vnto this people, whenas the estate of this kingdome of Israel was vnder this Ieroboam most florishing. For as it is 2. King cap. 14. ver. 25. He restored the [Page 340]coast of Israel from the entring of Hamath vnto the Sea of the wilder­nes. And it may appeare by Amos cap. 6. ver. 2. that in this kinges dayes, vnder whome he prophesied, the kingdome of Israell might compare with any other kingdome on any side of them both for wealth and largenes. For thus hee saith of the same: Goe you vnto Calneh, and see: and from thence goe ye vnto Hamah the great: the [...] goe downe vnto Gath of the Philistines, be they better then these king­domes or the border of their land greater then your border? By these things it is manifest,Oseas began to prophesie before the Prophet I­say. that Oseas began to prophesie before the Pro­phet Isai. For Isaias, as is gathered cap. 7. ver. 8. began threescore and fiue yeares before the captiuitie and ouerthrow of the Israe­lites, that is, about the thirtith yeare of King Azarias, and seauen whole yeares after the death of this Ieroboam, of whom Oseas here maketh mention: and therefore by Isaias there is no mention made of Ieroboam the sonne of Ioas. But Oseas began to prophesie, as the fourth verse hereafter sheweth, about the end of the raigne of Ieroboam.Oseas prophesi­eth after A­mos, and Ionas. Therefore he prophesied also after Amos the Prophet, as I haue said vpon Amos, and almost threescore and two yeares after the death of the Prophet Elizaeus. Whereof there is 2. King. cap. 13. ver. 14. He prophesied also after the Prophet Ionas.

A plaine decla­ration of God his dealing with the Pro­phet.A Plaine laying open of the processe insuing. For Oseas reporteth the very words themselues by God reuealed vnto him: and that in such order as the same were by God declared vnto him. For he saith, In the beginning and at what time, the Lord spake vnto me by that same extraordinary maner, he commanded, that I should take vnto me a wife, &c. The Prophet therefore hereby doth signifie, that God spake vnto him, and commanded him often times, that hee should deliuer many things vnto the people of Israel: but the first reuelation, the which was made vnto him by God, and the thing that first of all hee was commanded to open, doe, and propound vnto them,1. What God commanded O­seas. was this, that he should take vnto him a wife, &c.

This verse then containeth two things: the one, what GOD spake, or commanded Oseas. The other, why hee commanded him any such thing, as is here in this place mentioned.2. Why he so cō ­mandeth him. And touching [Page 341]the first, God commanded, that Oseas should take vnto himselfe in marriage a wife, and that not any one whatsoeuer,1. Oseas comman­ded to marrie a common harlot. The children begotten called bastards. but such a one expreslie as some times had been a knowne and stinking strumpet, yea and the which continued an harlot after that she was married. Oseas then married a strumpet, of whome hee should beget after­wards children, the which by reason of that blot and infamie or e­uill name of their mother, were here named by the Prophet, and also commonlie by others, the children of an harlot, or bastards.This place misse-vnder­stood by some. For this is not the meaning (as some suppose of these wordes) (children of an harlot, or of fornications,) as if the minde of the Pro­phet were, that the wife, which Oseas at the commandement of God had married, was first his strumpet, and that he begat the chil­dren on her in fornication: but Oseas begat them in lawfull marri­age, the which notwithstanding because of that same dishonestie and vnchastnes of their mother knowne vnto euery man, and of her not laide a side after her marriage, were called the children of an harlot. But albeit this place of some be vnderstoode in this sense, as I haue expounded it: yet I had rather yeeld vnto their opinion,The better sense and mea­ning of this place. who write that these things are in such wise tolde by the Prophet, as if they had been appointed by God to bee declared onely, and not commanded to be done indeede. This therefore (Take vnto thee a wife) is thus much to say, declare this from me saith the Lord, as if thou thy selfe hadst taken vnto thy felfe a wife, the which was before a strumpet, and vnchast: yea and moreouer remained such a one also after marriage, as appeareth cap. 2. of this prophesie, vers. 5.

Now the reason why God would haue such a thing as this pro­pounded and setforth by the Prophet, as if it had been done by him,2. Oseas comman­ded to propounds this similitude vnto them, to signifie their spirituall for­nication a­gainst God their husband. is this. For that God by this similitude of a married woman and a wife, playing yet still the strumpet after marriage, would teach, that the fame people whome hee had taken to wife, had alwaies most shameleslie played the harlot. For both of old, that is, before they were taken of God to be his people, they were idolators in the person of Abraham Iosh. 24. ver. 2. Yea and much more also after that they were taken and ioyned vnto God for his inheritance by a peculiar couenant, as the prophet will shew hereafter, cap. 2. ver. 5. Further, he defineth, what, and what maner of fornication this for­nication of the people, or of the land is: that is to say, it is to turne aside from the true worship of God, and to cleaue vnto idols: the contrarie whereof Paul doth declare in the Thessalonians to their [Page 342]great prayse and commendations 1. Thess. 1. ver. 9. writing of them thus: For they themselues (he meaneth other faythfull in Macedo­nia and Achaia) shew of you what maner of entring in we had vnto you, and how ye turned to GOD from Idols to serue the liuing and true God. This whoredome therefore whereof he speaketh is spirituall, like as this marriage of God with vs is spirituall, as Paul sheweth speaking of the marriage of the Church of the faythfull among the Corinthians with Christ after this manner: I am iealous ouer you with godly iealousie: for I haue prepared you for one husband, to pre­sent you as a pure virgin vnto Christ.

A cōtinuing of the former pro­cesse, shewing,THe continuing of the former processe. For Oseas goeth on to shew, what followed the same commanding of God vnto him. And first of all he teacheth that this marriage by the commande­ment of God was in such sort of him propounded and tolde vnto the people,1. The propoun­ding of this mariage. as if he had indeede and in truth marryed such a wife, that is to say an harlot. Secondly, he declareth what fruit and chil­dren were begotten by that maryage:2. The children comming of the same. and what the signification of them is, that is, what is the minde and meaning of God herein. Now the purpose and meaning of God was, vnder the name and fi­gure of this kinde of marriage to haue shewed and declared the no­torious treacherie and faithlesnesse of the Israelites towardes him, wherein when as that wife no doubt was greatly honoured by her husband,3. What God signifieth here­by. she notwithstanding on the contrary parte by a singular kinde of vnthankfulnesse did wonderfully dishonour her husband and therefore did grieue him,1. The faithlesnes of the Israelites the wife to­ward [...]s God their husband. and prouoke him agaynst her, as i [...] is Ezech. 16. Moreouer God by this similitude teacheth, that his anger towards this people is most iust, as who namely hath recei­ued so great an iniury at their hand:2. That therfore his anger is most iust to­wards them. for the husband hath most worthy cause to be angry with his wife that still continueth playing the harlot.

Further, the name of the Prophets wife is here set downe, [...] wit, Gomer, that is to say, Perfection, such a one as God had made this people after his marriage with them,The name of the Prophets wise. to wit, most plentifuly enriched and garnished with all giftes and graces. And this Go­mer was the danghter of Diblaim, that is, of a most desolate an [...] waste wildernes. For at the first, the condition and estate of th [...] [Page 343]family or house, that is, the familie or house of Abraham and Ia­cob, of the which this people was borne, was most lamentable and base, in Assyria, & in Egypt, euen like vnto the estate of a nation as vnknowen, & dwelling in a place that is vtterly desolate or a meere wildernes, and destitute or voyde of all things. Thus much of this marriage, and of that wife. And as for the fruit of this mar­riage, they are three children begotten of Gomer, of the which the first, who he was, and what is the signification thereof according vnto the meaning, and minde of GOD, the verse following doth declare.

The children begotten by this marriage represent the state of the Is­raelites, past, present, and to come.THe Lord purposing to set down what the estate of the people of Israel both before time was, and also what it was at that time and in time to come should bee, doth in like manner set downe three children, as if they had been by the Prophet begotten of Go­mer the harlot, the same being of diuers names, and also sexe. And as touching the first of these children, it is a man childe, whose name should be Izreel.

The signification and reason of this name is expressed here­after. This Izreel doth declare the estate of the people of Israel, such as it was before, that is, from the time that Ieroboam the sonne of Ioas began to raigne, vntil the beginning of this prophesie. For as much then as the state of this kingdome was not onely tolerable but also flourishing, and that this Ieroboam had restored the olde borders vnto the kingdome of Israel, taken away before by the Sy­rians, this their estate is very well, and worthily compared vnto a man, that is, vnto a male childe.The first childe named Izreel and what this name betoke­neth. But this male childe is called Izreel, according vnto the name of the Citie, where Iehu had be­fore slaine the posterity of Achab, 2. King. cap. 9. wherein there is no doubt an allusion or resemblance made both vnto the name of Israel (betwixt which and (Izreel) there is a great likelyhoode both in sound and letters) by the which this people being deuided from the kingdome of Iudah did name it selfe, and vaunted of the same; and also vnto that citie, the which,Izreel the chief citie of the Is­raelites was first to seele the heauy iudge­ments of God as it was first made by Iehu famous & renowmed through the reuengement of the contempt [Page 344]or despising of the true God (for in the same the first murthering of the house of Achab was cōmitted) so was it first of all to feele these most greuous threatnings of God against this people. And this doth the reason of this name here yeelded shew, the which containeth 3. things: 1 first, the cause of God his iudgement vpon that Citie Izted especially: secondly, the time of the same: the third, the misery and condition or estate of this whole kingdome, 2. 3 the which should af­terwards ensue.Why the childe is called Iiz­reel. And the cause of this name was, that Iizreel, that is, this man childe should betoken that same before time most flou­rishing and mighty citie, the which in the Kingdome of Israel was called Iizreel, and was the palace of the house of Iehu. For God a­gainst that citie and territorie of the same, and the inhabitants ther­of would auenge the blood which was shed by Iehu, whilest that of himselfe, and by his he doth destroy the house of Achab: for hee slew Ioram in the territory or fielde of Iizreel: and the rest of the sonnes of Achab, which were left aliue (albeit they were slayne in the Citie Samaria) yet are they said to bee slaine of the Princes and nobles of the citie Iizreel: at lestwise the heads of them being mur­thered were brought thither, that is, to Iizreel, vnto King Iehu, as as appeareth 2.Why Iehu is punished in his family, for do­ing that which God comman­ded. King. cap. 9. and 10. Further God auengeth this blood of Achab vpon the house of Iehu, although that it were shed by his commandement, because that Iehu in the destroying of the house of Achab did not fulfill the will of God, but his owne will, that is to say, he did not restore the worship of the true God, but he suffered the same Idolatrie to be in that kingdome, the which was there before. Wherefore these slaughters are reckoned, and that worthily to haue been meere, or no better then killing and cutting of throats by the high way sides, the which were committed by Ie­hu. Therefore Iehu slew Ioram his Lord rather to obtayne the kingdome, then to restore vnto the true God his right. For all was the which are vniust, be they either ciuill, or forraine, are great throat-cuttings.2 The time of the fulfilling of these things. And thus much of this name of his sonne Iizreel As for the time of the fulfilling of this iudgement, hee sheweth that there remaineth a very short space for the same by these wordes (yet a little) For Oseas began to prophesie about the ende of the raigne of Ieroboam: and after the death of the same Ieroboam came these things to passe, the which are here spoken of, or at lea [...] wise began to bee fulfilled.3. The condition or estate of this people. Lastly, the condition or estate of the whole people, is here declared and shewed what it 0173 0203 V 3 shall bee, to wit, it is foretolde that it shall come to passe, that the said House [...] [Page 345]Israel shall vtterly and throughly cease to bee a kingdome. The which afterwardes came to passe vnder King Oseas, about fortie yeares more or lesse after these things were foretolde.

Two parts of this verse.A More plaine making of the former matter. For hee declareth both the maner of the doing of these things, and also the place where they shall be done. The maner of the doing of these things is, that God shall break all the strength of this kingdom,1. The maner of doing of these things. The figure Sy­necdoche, what it is, see Amos cap. 5. vers. 21. the which is here signified vnder the name of a (bowe, one part of the strength in warre being put for all) by the figure Synecdoche. So Dauid Psal. 44. ver. 6. when he sayth: I doe not trust in my bowe, neither can my sworde saue me, meaneth that reposed not his confidence in a­ny instruments of warre whatsoeuer, but onely in the helpe of the liuing. God. The place wherein these things shall be done,2. The place wherin these things shalbe done. is the valley of Iizreel, in the which Ioram & his companions were slaine. For as it is 2. King. cap. 8. ver. 29. King Ioramwent downe to Izreel to be cured of the wounds which the Syrians had giuen him at Ramah, when he fought against Hazael King of Syria. And there was slain by Iehu in Izreel, where the Israelites shall sustaine a great slaugh­ter of their enemies and Assyrians.

What this daughter beto­keneth.THe second birth of Gomer is declared. And this a daugh­ter, that is, a woman, not a man whose name is expressed, and the reason of the name. This daughter doth betokē the estate of the people of Israel, such as it was after the death of this Ieroboam, that is to say, decayed, weake, and lying open vnto the strength of the e­nemie, like as a woman is weake and little able to shift for her self. And this fell out vnder Phace the sonne of Romelia, 2. King. 15. ver. 29. where is shewed how the King of the Assyrians did vexe and molest them, and tooke their cities, in these wordes: In the dayes of Pekah (or Phace) King of Israel, came Tiglath Pileser King of Asshur, and tooke Iion and Abel, Beth-maachah, and Ionoah, and [Page 346]Kedesh, and Hazor, and Gilead, and Galiah, and all the lan [...] [...] Naphtali, and carryed them away to Asshur. Wherefore the ab [...] ­ged estate,The daughters name, Lo-ru­chama, No pi­tied, and what it signifieth. and the weake strength of this kingdome are comp [...] vnto a woman, and not to a man. And this daughter is called [...] ruchamah, because that the estate of this people was in such so [...] afflicted by God, that he would not afterward take any pitti [...] t [...] ­on, nor afterwards rayse it vp and restore it, albeit they themse [...] vnder King Oseas neuer so much attempted or assayed to doe [...] same. Hereof commeth the signification or reason of the [...] For this daughter is commaunded so to be called, because that [...] hereafter would not pittie, that is, vse mercy towards this peop [...] but purposeth and mindeth vtterly to ouerthrow them, as it ca [...] to passe because of their desperate wickednes.

The figure Hy­pophora, or an­swering of an obiection that might be made. See what Hy­pophora is, A­mos cap. 5. ver. 21.THis is the figure Hypophora, or answering of an obiection th [...] might be made, wherby God meeteth with a doubt of the god­ly, and doth the more bite and grieue the Israelites. And first he [...] dealeth with the question: Whether then will God roote out and d [...] ­stroy al the seede of Abraham and Israel, or will hee reserue and sa [...] some: God answereth, that he will saue that other kingdome, t [...] which was called the house of Iudah, and was the true and law [...] issue of Israel, the posteritie of Dauid: the very church of GOD▪ where the Temple, where the sacrifices ordayned by God, and the true doctrine flourished. And hee doth bite and grieue the Israe­lites, that whilest they are destroyed, their neighbours notwithsta [...] ­ding and brethren the Iewes, and those, whome the Israelites [...] greatly hated, and for their worshipping of the true God, laughe [...] to scorne, are neuerthelsse saued. That which came to passe vnde [...] king Ezechias.

1. The cause of the sauing of the Iewes.Further, both the cause and also the maner of this sauing and deliuering of the Iewes is expressed. The cause is, The onely mer­cy of God towards them, the which Oseas foretolde before that these rebellious Israelites should be destitute or void of.2. The maner of their deliue. [...]ance. As for the man [...] of their deliuerance it is extraordinarie. For God at that time will help and saue the kingdome of Iudah, by no weapons, or horses, or [Page 347]bowe, battell, or other meanes vsed among men in warre, but by such a way as is altogether [...]x [...]aordinary: for the Iewes draue away their enemies by the onely inuocation or calling vpon of the name God, when as Ieru [...]alem was besieged of Sennacherib, and Rapsa­ce. 2. King. 19. And so doth Dauid giue this glorie vnto GOD, Psal. 20. that h [...] will giue victory vnto his king neither by chariots nor horses, but by his owne strength, at the prayer of the faithfull. I therefore doe translate this place thus: But I will haue mercy on the house of Iudah, &c. So that by the way of contrariety, and by the aduersatiue coniunction (but) I make this sentence of the sauing of the house of Iudah contrary vnto that which went before of the de­struction of the house of Israel.

The third birth or childe of Go­mer.THe third birth of Gomer, the which sheweth what shall be the last state of the sayd people of Israel, and at such time as they shall be destroyed. But this childe was not forthwith and by and by borne, but after some space time comming between, within the which the daughter was wayned which was borne before him. And doubtles, this same kingdome of Israell, albeit that it were cutte shorter, continued yet a little space of time. For Phace, or Pekah the sonne of Romeleas reigned twenty yeares, 2. King. 15. ver. 27. vnder whome notwithstanding, the power and strength of that Kingdome was broken and weakned.

Three points of the 9. verse.But this verse the 9. contayneth three things: The sexe of the childe, His name, And the reason of his name. This childe was a man-childe.1. The sexe of the chi [...]de, which was a man childe. For vnder Oseas the last King of the Israelites the strength of this Kingdome seemed after some sorte to be restored. for albeit that they were now vnder the Assyriās, yet now notwith­standing the estate of that people seemed somewhat tollerable, be­fore they fell away from the Assyrians, and vntill that Samaria was besieged by Salmanazar king of the Assyrians, because of the tre­cherie and rebellion of King Oseas. For euen yet then the strength of the Israelites was so great, that for the space of three whole yeares they withstood the Assyrians, and all their greatest forces. 2. King. 17. whereupon that estate of this kingdome, although their [Page 348]last state, is compared vnto a man childe, and not vnto a woman. And he is called,2. The name of the childe, Lo­ghammi, or Lo­ghnammi. Lo-ghammi, that is, Not my people, as Paul doth expound it Rom. 9. ver. 25. For there speaking of the calling of the Gentiles, hee citeth the place of this Prophet cap. 2. vers. 23. after this manner: I will call them my people, which were not my people: an [...] her beloued which was not beloued, alluding vnto the names of Lo-ammi, and Lo-ruchamah.3. The reason of the name. The reason of the name, because [...] should come to passe after this destruction, that the same whole part of the seede of Iacob & Abraham, that is, the ten tribes, shoul [...] not any more be reckoned the people of God: nor should retaine the couenant of God, or any signe thereof: but that they shoul [...] liue miserablie dispersed among barbarous nations, among the which they should neither keepe nor celebrate circumcision, and the memory of the true GOD (as namely hauing forgotten alto­gether the God of Abraham) when as the Iewes notwithstanding in the captiuity of Babylon diligently retayned both, as a token o [...] the couenant of God yet remaining with them.The people of Israel in their captiuitie re­tained no seale of God his co­uenant. So then the peo­ple of Israel in their captiuity retained no seale of the couenant of God: and there fore ceased to be the people of God, and the true God ceased also to be the God of this people, or to be counted and called, and acknowledged their Father: And therefore they were in deede Lo-ghammi, that is, Not his people.

A comfort for the smal num­ber of the god­ly yet remai­ning.A Comfort, which the Lord interlaceth to rayse vp, cheare and comfort the small, but yet deare number vnto him of the godly▪ the which did yet remaine in that people. For albeit this kingdome should perish, yet should not the Church of GOD in that people perish therefore notwithstanding. For God would gather it out of the middest of this people, of the which notwithstanding being dispersed among the Assyrians there should not be any more a bo­dy, and in which people there should remaine no signe visible, o [...] to be seene of the couenant of God. To be short, God gathereth his Church out of all peoples, much more out of the Israelites. Wherefore this prophesie of the gathering together and preser­uing of the church appertayneth vnto the calling of the Gentiles [Page 349]also, & not only vnto the calling backe of these ten tribes of Israel, as Paul teacheth Rom. 9. cap. ver. 25. alleadged before in the verse immediatly before going, where the Apostle, as it is euident to be seen of euery one, doth purposedly cite it to proue the calling of the Gentiles.

Two parts of this verse.This verse therefore contayneth two things, one of the preser­uing in the meane season, and restoring of the church, and the same most plentifull or in great number,1. The preseruing and [...]estoring of the Church. so that it may afterwardes be compared vnto the sand of the sea which is infinite, and cannot be numbered nor measured. And this did then come to passe, when as the Gentiles through the preaching of the Gospel were called vn­to Christ. The other, it declareth those,2. Out of whome God will ga­ther his church out of whom GOD will afterwards gather the selfe same Church, to wit, out of all them, the which were not his people before, or at that time. Therefore this promise is generall, as Paul teacheth Ephes. 2. ver. 1. where he sheweth that God quickned the Ephesians which were dead in sinnes, and tooke them also into the number of his Church, as it followeth anon after the beginning of that chapter. So then those which before were not the people of God, the same afterwardes were made his, not onely people and inheritance, but also his sonnes, and the Temple of the liuing GOD, such as were both the Gentiles and also the Israelites being conuerted vnto the Gospel, and gathered together by Christ into one sheepfold, as Christ tea­cheth Iohn 10. ver. 16. where speaking of the Gentiles in time to be gathered vnto the Church of the Iewes he sayth: Other sheepe I haue also, which are not of this folde: them also must I bring, and they shall heare my voyce: and there shal be one sheepfold and one shep­heard. And vnto these doth Peter Epist. 1. cap. 2. ver. 9. giue very glorious titles, when he calleth them, A chosen generation, a royall Priesthood, an holy nation, a peculiar (or purchased) people, to shewe foorth the vertues of him that hath called them out of darkenes into his marueylous light.

A confirmatiō of the former promise consi­sting of three partes.A Confirmation of the former promise of the restoring of the Church, and that in most great number, from the declaring of the thing and manner of the same, albeit that the kingdome of Is­rael, [Page 350]shall perish.1. The two king­domes shall be frien [...]y vnited And here are three things told that they shall then come to passe, when as GOD will gather together that same his Church. First, that Iudah and Israel, that is, both those kingdomes shall come together into one, the diuision of mindes being taken a­way, the which was before betweene them both. For when as God through the Gospell gathered the Church vnto Christ, all such di­stinction, hatred, and grudge of sexe of men, kingdomes, & nations, which was before, was taken away.2. They shall all ch [...]se vnto themselues one and the same head. The second poynt is, That all these shall choose vnto themselues one and the same head, to wit, Christ giuen vnto them by God. For it is not in the power of the Church to choose her owne head, but he that is by God himselfe set for the head thereof, he onely may be the head. Eph. 1. ver. 22. for so Paul there witnesseth of God, That he hath made al things subiect vnder the feete of Christ, and hath appoynted him ouer all things to be the head to the Church. But when as men being instructed by the word of God doe allow of that head, follow, and embrace him, for­saking all others, they are sayd to set ouer themselues an head, the which notwithstanding God gaue and set ouer them.3. They shal come vp out of those countries, into the which they haue been scat­tered. The third thing is, They shall goe vp captiues out of those countries, into the which they were dispersed or scattered before, that they may bee ioyned together into one bodie. Therefore least this scattering of them into other places might seeme to be a let, that these Israelites being carried away should not come vnto Christ, and that the Church should not be so copious or plentiful and many in number, as is promised, they themselues are sayd, that they shall then come vp out of those countries where they were before held captiues. For they shall be scattered abroad, because that the day of Izreel, that is, in the which this kingdome shall be afflicted or punished, shall be horrible and fearefull, and shall vtterly scatter this people into diuers countries, as appeareth 2. King. cap 15. ver. 29. and cap. 17. ver. 6. where the seuerall places are named, from whence they were ca [...]ried by the Assyrians. In the first place it is recorded thus: In the dayes of Pekah king of [...]srael came Tiglath Pileser king of As­shur▪ and tooke Iion, and Abel▪ Beth-maachah, and Ianoah, and Kedesh, and Hazor, and Gilead, and G [...]lilah and all the land of Naphtali, and carr [...]ed them away to Asshur. In the second place the words are these: In the ninth yeare of Hoshea the king of Asshur tooke Samari [...], and carried Israel away into Asshur, and put them in Halah, and i [...] Habor by the riuer of Goshan, and in the cities of the Medes. But all this captiuitie and scattering notwithstanding, they among them [Page 351]which are the elect of God, shall afterwards be gathered together by God, that they perish not.

A confirmatiō of the former promise of G [...]d, frō that whi [...]h should follow of the same.A Confirmation of the former promise of GOD from the conse­quent, or that which should follow: nan [...]ely, from the name, by the which those Israelites are commanded to be called, vnto whom God promised mercie and fauour in the chapter before going. For God doth not commaund any thing to be done in vaine, or giueth any name vnto any thing, or commandeth any name to be giuen, without the true effect to insue of the same. Wherefore when as God expresly commandeth them to be called (beloued) he doth no doubt by this name confirme that his mercie towards them. And as concerning this verse, it containeth two things. The one, the name by the which they were to bee called afterward.1. The name, whereby the Israelites shou [...]d be cal­led. The other, those, by whom these Israelites shall be thus named. The name is both (my people) and also (hauing obtained mercie.) The which two are euidently opposed or set against the two former names, by the which before the most miserable estate of this people, by reason of their sinnes, was described in the chapter before going vers. 8.9. Wherefore the condition and estate of this people shall be cleane otherwise, when as the Lord shall begin through Christ, and the preaching of the Gospell, to be mercifull, and fauourable vnto thē, as vnto oth [...] nations also, as Paul in like manner doth expound it Ro [...] [...]here ver. 25. he translateth these words (hauing obtained mericie) Hegapemenen, that is to say, Beloued, the which is all one.

2. By whom the Israelites [...]all thus be called.As for the other poynt by whom they shall be thus called: first, he commaundeth these Israelites, that is to say, men by reason of their sinnes before forsaken of him iustly, to bee so called by their brethren, and sisters, that is, by the Iewes, whom God before cap. 1. ver. 7. promised that he would saue, and keepe for his people,1. By the Iew [...]. euen at such time as the Israelites are abandoned and put away: and se­condly, by all the true faithfull:2. By a [...]l the faith [...]u [...]. that both the Israelites may vnder­stand, & also the ot [...]er peoples the which were left by God in their wayes, that they shall afterwards be truely gathered together in the Church of God: that they shall be sho [...]ed and ioyned in fellowship [Page 352]vnto the true faithfull, and that companie, whom God hath alwaies taken for his especiall people and inheritance. Therefore the true faithfull are commaunded to acknowledge those, whom God cal­leth, for their brethren and sisters, for the sonnes of the liuing God, for the people of God, and such as haue obtained mercie, and not to despise them in regard of themselues, because they come, and are called after them. So in the chapter before going ver. 10. they are called God his people, and the sonnes of the liuing God. And Ephe. 2. ver. 12.13. Paul sheweth, that They which sometimes were without Christ, and were aliants from the common wealth of Israel, and were strangers from the couenants of promise, and had no hope, & were with­out God in the world, were now in Christ Iesus, being a farre off before, made neere by the bloud of Christ. And cap. 4. ver. 4. he telleth them that There is one bodie, and one spirit, euen as they were called in [...]e hope of their vocation. And Rom. 9. ver. 25.26. he confirmeth the former titles that the conuerted Gentiles should be called by, with the testimonies of the places of Oseas cap. 1. ver. 10. And cap. 2. ver. 23. hereafter following. This then doubtles is a singular comfort, and a most true fulfilling of the former promise of God.

An admonitiō fer the godlie.AN admonition, whereby the true Israelites are taught what is their duetie, when as they heare these promises of God, to wit, that they reproue others of their people that are obstinate and stub­borne for their idolatrie, that they call them back vnto repentance, and finally foretell them of the most heauie iudgement of God a­gainst them, if they hereafter abstaine not from their receiued ido­latrie, and the rest of their sinnes. And this admonition hath God set downe, both to shewe that his good will towards them, which are saued out of this whole people which are most corrupt, is alto­gether free without any their deseruing, and also to make those stubborne Israelites excuseles: in as much as being admonished both by God himselfe, and also by their brethren, that is, men most deare vnto them, yet they repented not, and turned vnto him, which kind of offward and vntoward dealing Christ complaineth of against the Iewes of his time, who could not any way bee with­drawn from their sinnes, neither by gentle, nor yet by rough admo­nitions, of whom he sayth Matth. 11. ver. 16. Whereunto shall I liken [Page 353]this generation? It is like vnto little children, which sit in the markets and call vnto their fellowes, and say: wee haue piped vnto you, and ye haue not daunced, we haue mourned vnto you, & ye haue not lamented.

In this verse to be noted,But there are two things especially to be noted in this verse. The one, the kinde of speaking it selfe, the which is most significant by the doubling of the word (pleade ye, pleade ye): 1. The phrase or kind of spea­king it selfe. and by the often re­peating of the whoredoms, that is, the idolatries of this people, the which they had both diuers and manifold, and the same such also as they were most dearely in loue withall: which thing the plurall number (fornications) doth declare, and also these words (sight, or face, and breasts) in which parts of their bodie the Israelites are said to haue openly shewed and cherished or sostered that their filthi­nes, after the maner of desperate and common or shameles strum­pets, the which doe carrie both in their face, and in their breasts, and bosomes, their paintings, sosse and slabber, & wanton attirements, and artes, wherewith they prouoke and stirre vp men vnto filthie lust, and to lye with them: for they dresse, trimme, attire, and colour and paint both their face, and also most shameles breasts to entice and allure men withall.2. The matter it se [...]fe. And these things are to be noted in the kind of speaking. The other poynt to bee here marked containeth the thing or matter it selfe, the which of the godly Israelites is to be told by way of admonition vnto the whole bodie, that is, to the rest of the Israelites, to wit, that they had violated or broken that same ho­lie couenant or marriage of God with them. And therefore that now they are not the people, wife and spouse of God, by reason of those their most filthie fornications. For that spirituall marriage is broken, and God is not now the husband of this people, because he hath forsaken them, or put them away as it were by diuorcement. For so are sinners to be terrified or feared with the threatnings of the iudgements of God, that they may repent. Conferre and com­pare with this place other the like in the other Prophets, as first that of Isai cap. 50. ver. 1. in these words: Thus saith the Lord, where is that bill of your mothers diuorcement, whom I haue cast off? Or who is the creditor, vnto whom I sold you? Behold for your iniquities are ye sold, and because of your transgressions is your mother forsaken. Se­condly, Ierem. 3. ver. 8. where GOD speaketh thus: When I saw, how that by all occasions rebellious Israel hath plaied the harlot, I cast her away, and gaue her a bill of diuorcement: yet her rebellious sister Iudah was not afraid, but she went also and playd the harlot. And third­ly, almost the whole 16. chapter of Ezechiel.

A liuely set­ting out of the daunger that was to fall vpō them.A Liuely setting out of the daunger that was like to insue, where­in the necessitie of the former admonition is shewed, to wit, by the excee [...]ing great daunger, the which did euen then hang ouer the heads both of the bodie of the kingdome it selfe, and also their successors and posteritie. And first of all he dealeth with the daun­ger the which was then in breeding against the whole bodie. And that is such, that the condition and case of this whole nation shall become most miserable, vnlesse it cast away her idolatries.

Three things to be noted in this verse.In this verse three things are shewed to hang ouer the head of the whole land. First, that this nation shall of God be made so na­ked as she was at the first, when as God adopted and chose it vnto him at the beginning, the miser [...]ble estate whereof at that time is at the full set do [...]ne Ezech. 16. The second,1. God will make the land as na­ked as it was at the first. that after he hath in this order forsaken her before, he will make her into a wildernesse, that is, bring her into a great laying waste both of cities, and also of men, that is to say,2. He will lay it waste. that he will send enemies vpon her, the which shall robbe and spoyle all things, shall destroy their townes and cities, and slay the inhabitants. The third is, that in the end he will also kill it,3. He will cause it to dye for thirst. and cause it to dye for thirst, that is, will afflict or punish it with a most miserable and lamentable kind of death. Out of which appeareth, that all our happines, yea that which is earthly also, doth depend or hang vpon the onely mercie and goodnesse of God to­wards vs Matth. 5. ver. 45. the which when as through our sinnes we doe turne away from vs, then doth great penurie and want of all things inuade or come vpon vs. And this doth Dauid acknow­ledge Psalm. 30. ver. 7. when hauing made great reckoning of the assurednesse of his former most prosperous estate, he sayth vnto God: But thou diddest hide thy face, and I was troubled. And so Psal. 4. ver. 6. by his answere the which he maketh vnto the common question of the worldlings concerning the attaining vnto good things, he plainlie enough declareth, that God his fauourable and louing countenance towards vs, is the cause and procurer of the same. Many (sayth he) say, who will shewe vs any good? but Lord, lift vp the light of thy countenance vpon vs.

A danger that shall fall out vnto their po­steritie.NOw he preacheth of the daunger, the which hangeth ouer the heads of the children of that nation, that is, ouer their posteri­tie also: namely, that it will come to passe, that God afterwards will not take any pitie on them, but will forsake them vtterly also, & cast them away. See before concerning this matter cap 1. ver. 6. The which thing afterwards came in deede and in trueth to passe, as ap­peareth 2. King cap. 17. Now of that which hath gone before, is ga­thered, that neither that companie, assemblie,Idolaters, and idolatrous as­semblies, albeit they haue some outward to­kens of the co­uenant of God, are not proper­ly the Church of God. or congregation which is an idolater, is the Church of God properly: albeit that out­wardly it retaine some outward signe and token of the couenant of God: neither that they which are of this companie and assemblie, and doe worship idols, albeit in old time they were circumcised, or now be baptised, are indeed the people of God, because that in this place ver. 2. such a congregation is denied to bee the wife of God: and the children which are borne therein, are sayd to be bastards, & not lawfull, true, and the children of God in this selfe same verse. Let the Papists then looke and consider,A note for the Papists. what they haue to iudge of themselues, although they neuer so much bragge, and boast, and thunder, and giue out great words that they are the Catholike Church.

A reason of the threatning of these iudge­ments.THis is a rendring of a reason, why God doth iustly threaten such a iudgement and daunger against the Israelites: and therefore would haue it foretold vnto them. And the reason is, because that this whole nation hath played the harlot, and that most shamefully, and towards God most despitefully, whilest in such sort it worship­peth idols. Whereof may easely be perceiued how great, and how execrable or accursed a sinne idolatrie is, albeit that men doe either please themselues in the same, or iudge it to be no sinne, or doe of­ten affirme and define it to be great godlinesse. And idolatrie is,What ido [...] trie is. ei­ther when any other, then the true God is worshipped: or when as [Page 356]the cause of our good gifts and benefites is ascribed vnto any other, then vnto the true God, and thankes therefore giuen to any other: or also, when as the true God is otherwise worshipped of vs, then he himselfe hath commaunded. And this verse setteth forth that same notorious idolatrie of the nation of the Israelites, the which is more largely described 2. King. cap. 17. and Ierem. cap. 25. There­fore she playeth the harlot, whilest she worshippeth idols: and that so shamelesly and openly, that she is defiled with whoredomes and adulteries. For the Altars of their idols, and the worship of them were set vp in euery place, they were solemnised and reigned euery where, albeit that things neuer so beastly and filthie were there cō ­mitted and done, as Sodometries, whoredomes, and fornications, murtherings of children, dedications and consecrations of al things made vnto idols. Finally, the people did this most obstinatly or stubbornly, and against GOD most reproachfully. For the whole nation did professe and say, That those idols were their gods, whom they loued, and the which alone they acknowledged for gods: af­ter whom they would goe: that is, whom they laboured diligently to worship and serue. In a word, which were vnto them the giuers and bestowers of all good things vpon them, as of bread, water, flare, oyle, wine, &c. with all which good gifts and benefites they did (through the goodnesse and bountie of the true God) abound, and yet gaue thankes for them vnto their idols, but not vnto the me God. What can be more like vnto the doings of the Papists the [...] this?

The threat­ning of a most grieuous pu­nishment.THe threatning of a most grieuous punishment: namely, of great straites and troubles, whereinto God at the last shall bring and force this nation, so that at that time there will be no gadding and running vnto their idols, and idoll Temples, to wit, they shall so straightly and narrowly bee besieged by their enemies, that then they cannot get forth of their cities, and runne vnto Bethel & Dan, where they had their idols placed. Therfore their paths shall be be­set and hedged in with thornes, that albeit in their hearts & mindes they doe seeke after those their forged and framed Gods, yet can they not with their feet go vnto them: although being in such sort afflicted or troubled they doe call vpon them, yet from them shall [Page 357]they feele no helpe nor comfort. And these things doe indeede fall out vnto idolaters.The true God is alwaies neere at hand vnto his Church. But the true GOD is alwayes neere vnto his Church, and doth not at any time forsake the same, and is not to be sought after from place to place, as if he did flee away from her: neither is he at any time sought or called vpon in vain, but as Christ teacheth Matth. 7. ver. 7. If they aske, it shall be giuen them: if they seeke, they shall finde: if they knocke, it shall be opened vnto them. And the Psalmist comfortably to this effect and purpose writeth Psalm. 145. ver. 18. The Lord is neere to all that call vpon him: yea, to all that call vpon him in trueth.

A confirmatiō of the former troubles threatned vnto them.A Confirmation of the troubles threatned before, taken from the effect that should follow. For they shall be so great, that in the end the Israelites shall be compelled and constrained to returne vn­to God himselfe, whom they had forsaken before. This happened vnder Oseas the last king of the Israelites, who in part restored the worship of God among that people, as may appeare 2. King. cap. 17 ver. 2. where it is reported of him, That although he did euill in the sight of the Lord, yet not in such sort as the other Kings of Israel that were before him. Wherefore this place of Oseas is not to be vnder­stood of true repentance of minde, whereby idolatrie is vtterly cast away, and the true worship of God set vp in the roume of it: but of that same hypocritical repentance, to wit, when as men being pres­sed downe with the weight and burthen of afflictions or troubles, are in the end compelled to confesse that it went more happilie & better with them, when as they serued the true God.After what sort hypocrites repent, and call vpon God. Therefore if then peraduenture they seeke the true God, and doe call vpon him, they haue not care of it, nor do it for God his selfe sake: nor of ear­nest loue or feare of him: but onely for their owne sake, that is, for feare of punishment hanging ouer their heads, that by this meanes they may be deliuered from the miseries and troubles wherewithal they are oppressed. So Achab repented for feare of the iudgements of God. So did the Niniuites at the preaching of Ionas. So also doe Ivnderstand this place of false and fained repentance onely: & not of true repentance, the which at that time was not in this people, as [Page 358]appeareth in the verse following. Although I make no doubt but that the elect, or chosen of God are sometimes by God in such sort humbled and cast downe by afflictions, that being admonished or warned thereby, they doe truely and earnestly repent: whereof we haue example Luk. 15. ver. 17. and 21. of the prodigall sonne. And in Dauid Psal. 119. ver. 71. where he acknowledgeth that by affli­ction he was brought to the knowledge of the law of GOD. For there he consesseth thus: It is good for me that I haue been afflicted, that I may learne thy statutes.

He plainlie sheweth that their repen­tance was hy­pocriticall, and fained.AN explanation or making plaine of their hypocriticall repen­tance. For the Prophet sheweth what manner of conuersion or turning vnto God, this of the peoples was, that is, how counterfeit and fained: and therefore that it did not turne away from them the iudgements of God threatned before in the third verse. And here the Prophet noteth two things. The first, that in this the whole counterfeit repentance of the people (the which they professed or made shewe of by reason of the very great afflictions which they suffered) God by that people was not truely acknowledged to bee the author both of those good things the which this people did in­ioy;1. The Israelites ascribe the cause of their benefites vnto others thē God. and also of that plentie or aboundance, the which ouerflowed as it were vnto the selfe same people: but rather that the causes of this double benefit was by them ascribed vnto Idols, and Baalims, or els vnto the Israelites themselues: the which is notorious blas­phemie against God. Therefore whether we haue any certaine be­nefites, albeit in neuer so small plentie; or whether the same be ma­nie and in aboundance, all this is the gift of the true God, the meete bountie & grace of God: neither is the praise of this bounteousnes to be ascribed either vnto idols, or els vnto our selues in any case. The other poynt of this verse is,2. They made i­dols of the gold and siluer, and of the other be­nefites ordai­ned worship vnto them. That these Israelites euen at that time, when as they repented in such manner as they made shewe of, did of those gifts of God, that is, gold and siluer, make Baalims and Idols: and of the oyle, wine, & corne (the which the selfe same Israelites had receiued of the true God) they did ordaine and set vp worship vnto the same Baalims, and not vnto God. Then the which what can be more reproachful against the true God, and also more [Page 359]blasphemous? Now as for those thinges the which are here sette downe of the repentance of the Israelites, the same did happen e­specially vnder Oseas the last king of the Israelites, but yet before al­so at other times and vpon the like occasions: the which no doubt doe proue and shew this conuersion or turning of this people vnto the true God to haue beene altogether counterfeit and fayned.

A grieuous & iust threatningA Threatning both most grieuous, & also most iust against the same Israelites: for the former declaration of their repentance sheweth that the iudgements of God against them are most iust. For they are men so past al hope, so coūterfeit, and such hypocrites, that they must needes be punished. For they which would not re­turne vnto the true God being tamed with so many punishments and miseries: but fayned themselues to repent of their former life, did in deede and in trueth very notably mocke GOD. As for the threatnings be here mentioned they doe containe sundry kindes of punishments to ensue, to the ende that hypocrites should vnder­stand, that they shall neuer mock God scotfree, or without punish­ment: and also that wicked persons, and Idolators, and backsliders may know,Sundry punish­ments to ensue vpon the wic­ked Israelites. that (howsoeuer for the time they do flatter themselues) yet they doe in the end pull vpon their heads most sharpe and grie­uous punishments, wherewith they shall be ouerpressed. And the first kinde of punishment to ensue is penury and want of all things,1. Penury and want of all things. the which doe appertayne vnto the foode and apparelling of men: like as in those two things especially the life and commoditie of men is contained, as Paul teacheth 1. Tim. 6. ver 8. when he willeth Christians to be content being prouided of these necessaries, say­ing: Therefore when we haue foode and rayment let vs therewith bee content. Therefore as GOD alone giueth these things: so in like maner doth he take them away.

SHame and publike infamie or reproach is the second kind of pu­nishment here threatned.2. Publike shame and reproach. For vnto the former misery this second [Page 360]shall be added, that is, vnto the great want of all things shall also be added reproach and scorning, the which shal openly be made of them: and this not at the hands of euery one of mean regard indif­ferently: but euen of those very same, whome the Israelites them­selues did before so greatly account of, that is, they shall be laugh­ed to scorne of the Idolators, whom they praysed, imitated of fol­lowed, and preferred before the true seruants of God. These shall openly mocke them in their greatest misery and want of all things. Secondly, the third kind of punishment is in this verse also rehear­sed, to wit,3. Their want & reproach shall be perpetuall. This the both want and reproach of the Israelites shall be perpetuall. For no man shall deliuer this hypocriticall people out of the hand of God, and from that affliction. Further, let all hypocrites note that these things are threatned also vnto them.

THe fourth kinde of affliction to ensue, to wit,4. Taking from them all pub­like ioy and mirth. The depriuing or bereauing them of all publike ioy and mirth (whether the same be taken in matters politick, or religious and diuine) and the ceasing of the same: and so consequently great mourning, sorrow and hea­uinesse, the which shall be ioyned vnto their both want and perpe­tuall ignominy or reproach on euery side and in all places. For at least wise to them in such sorte afflicted some comfort of minde should be left either of matters politicall, or of holy matters, and of feasts and worship dedicated vnto GOD, that by some meanes they might mittigate or asswage this their mourning and affliction. But occasion and graunting, and meanes of all ioy shall bee taken from them. And surely it is meete and reason, in as much as such punishment (as is here threatned against wicked persons, Idolators, and back sliders) is a certaine earnest & sensie of euerlasting death appointed for them, that they should also bee depriued and voide of all comfort, and ioy, and of all mirth and gladnes. And in this place the Prophet hath comprized all kinde of publike and priuate comfort. For the same is taken either of publike meetings, feasts, and ioyes: or of religious assemblies, as when the worship of God is celebrated or exercised. But God taketh away and denieth both these kindes vnto them: the first or ioy in politicke matters, vnder this word (mirth or gladnes) the other that is ioy or comfor in reli­gious matters, vnder the other wordes, by the which for the most [Page 361]part those holy reioycings are signified in the Scriptures, as is, so­lemne feast dayes, namely such as falleth out yearely: also the feasts of the new moone, the Sabboths, and lastly, such other feast dayes as fall out in the yeare, and are commanded by God.

THe fifth kinde of affliction, Exceeding great wastenes of the whole land.5. The laying wast of their whole land. For God shall denie vnto them not onely the in­crease and fruits of the fields, trees, and plants: but shall moreouer destroy the trees themselues, and shall damme and stoppe vp the fountaines and springs of all good giftes and benefites. For God shall destroy and pull vp by the rootes, their vines, and wilde figge trees, and other trees growing in their land of their owne accorde, to wit, for a perpetuall testimony or witnesse of his wrath against them. Finally, he shall lay waste, and bring into a wildernesse the fieldes them selues, yea and also their whole countrey, so that af­terwards it cannot be tilled by men: but shal be eaten vp and inha­bited by wilde beasts. So sharpe doubtles and heauy, but yet iust are the iudgements of God against our sinnes and Idolatries, that we should all of vs betimes thinke vpon them, feele them, and auoid them: or otherwise continuing in our wickednes be oppressed with those punishments, and perish with the world, as Paul telleth the Corinthians epist. 1. cap. 11. vers 32. whome hee willeth to iudge themselues that they be not iudged. Forwe (saith he) when we are iudged or chastened of the Lord, that we should not be condemned with the world, for these punishments doth the world and wicked men feele euen now at this day, and that dayly.

The conclusion of the former punishment.THe conclusion of the former punishment declaring the cause of the same. God then will in such sort be auenged of the contēpt or despising of his name and worship: and will punish those pro­phane [Page 362]and heathenish Idolatries of this people. The dayes of Baalim, The Israelites serued Idols a­boue 200. yeres are that same whole time wherein the kingdome of Israel serued Idols. And this time was very long, and far aboue more then two hundreth yeares continually did this wickednes reigne in that people. And as this time was long, so also was the Idolatrie of these men very strange and outragious: the which thing the si­militudes following doe declare and shew, to wit, That this people did decke vp themselues with earings and iewels, when as they worshipped their Baalims, that is to say, willingly spared for no furniture, no cost, no braue apparell and attiring in the doing ser­uice and worship vnto these Idols: so bedlam madde are men for­sooth that are Idolaters in the garnishing and honouring of their gods, the which are nothing but the idle inuentions of their owne brains. But we on the contrary part are too couetous and pinching in the doing of cost for the name and honour of the true God. The which course euen at this day to our great griefe of minde, we doe see to be taken of the Popish Idolators. But let them not be decei­ued. For God doth not alwayes tarrie and wayte for the repen­tance of euery one so long space of time, as he did for these Israe­lites. Let them therefore forthwith, and by and by repent. And let vs in like manner depart from our sinnes and wickednes. Final­ly, sayth the Lord, This nation hath forgotten me. The which was a notorious and wōderful ingratitude or vnthankfulnes, and infideli­tie to worship Idols, and to forget the true God, by whome they aboue all other people of the world by a peculiar and especial co­uenant were in Abraham adopted or chosen for his people & pro­per inheritance. Therefore they were vnexcusable and most wor­thily punished by God with so grieuous punishments.

A comfort for the smal num­ber of the godlyA Comfort wherewith God lifteth vp the remnant of this peo­ple, the which haue continued in the feare of God, and willeth them to hope well in the middest of most sorrowfull afflictions or troubles, how desper at soeuer in the iudgment of men, things may seeme to be, and that there may be thought to bee no hope at all of the restoring of the church at that time. But this verse contay­neth foure especiall poynts to be noted.1. The orderly hanging toge­ther of this sen­tence noted in the word laken. First the orderly hanging together of this sentence, the which is shewed by the hebrew word [Page 363] (laken) the which some translate (for this cause) others (therefore) but I translate it (wherefore). For it is not a word rendring a rea­son, of that which God will doe after the accomplishment of the former punishments. It seemeth therefore to be a note of God me­ditating or deuising and bethinking, and as it were determining with himselfe what he will doe, after that he hath represented or layd before himselfe the miserable condition and estate of this peo­ple. Secondly, there is to be noted,2. Who promiseth who promiseth those things the which do follow, or who speaketh: to wit, he that is God indeed, speaking the trueth, and almighty: I, saith he: lest any man might doubt of the comming to passe of the matter, albeit neuer so hard in the opinion of men. Thirdly, what God promiseth, to wit,3. What God promiseth. the restoring of his church, euen in the remnant and residue of this people the which was before most grieuously afflicted, albeit, the same be very smal. The which is afterwards particularly declared, but in this place there is first generally set downe after what man­ner God will before hand prepare the same remnant, before that he wil gather out of them the same church vnto himself. First of al ther­fore, he will so inwardly moue them by his holy spirite, that they shall long after God, and seeke his word: I will allure them, sayth hee. After the same sorte God speaketh before, Amos 8. ver. 12. of their longing and seeking after the word of God. So Dauid Psal. 42. ver. 2. expresseth his longing after GOD, saying: My soule thirsteth for God, euen for the liuing God: When shall I come and ap­peare before the presence of God? And agayne Psalm. 84. ver. 2. My soule longeth, yea, and faynteth for the courts of the Lorde: for mine heart and my flesh reioyce in the liuing God. Secondly, he shal speak vnto that remnant with a sounding voice in the outward ministery by his Prophets and Apostles, and their lawful successours. Third­ly, God speaketh those things which shall be vnto them most hole­some, wished for, ioyfull, and pleasant and well liking to theyr hearts, to wit, he shall speake of their saluation, of their peace with God, of the forgiuenes of their sinnes. All which thinges are most ioyfull newes, and indeede the Gospel of Christ. So Psal. 85. ver. 2, and 10. Dauid saith: Thou hast forgiuen the iniquitie of thy people, and couered all their sinnes. Mercie and trueth shall meete: righte­ousnesse and peace shall kisse one another. And so is the Psal. 126. full of most sweet ioyes that the godly after their returne from the cap­tiuitie shal be filled withall. The fourth thing here to be noted,4. Whē this great mercy shall bee shewed vnto them. is the time, after the which this so great mercie of God shall happen [Page 364]vnto them, namely, after that God hath afflicted or punished this nation of Israell, and that after such a sort, that, as at the first they wandred in the most waste desart of Sinai: (when as they were de­liuered out of Egypt) so when as they shall be brought againe euen vnto the same condition and estate, and shall be driuen againe into an horrible desart, because of their long captiuitie in the mountains of Media: for thither were they dispersed as appeareth 2. King. 17. These things then were not to come to passe forth with and by and by: but then at last after the long exile and captiuity of this peo­ple among strange, and sauage nations and countries. And these things shall then especially come to passe, when as God shall haue pittie on Israel, and that whole people shall be saued, and by fayth shall receiue Christ, as Paul teacheth that it shall come to passe Rom. 11. ver. 26. where he writeth: And so all Israel shall be saued, as it is written, The deliuerer shall come out of Sion; and shall turne a­way the vngodlines from Iaacob. Yet notwithstanding these things did in parte fall out as often as God in any age before that same ge­nerall calling, did by the preaching of the Gospel conuert or turne any of them vnto him: or else by the preaching of his Prophets brought them vnto his true worship, as vnder King Ezechias.

A making more plaine of the matter.AN explanation or making of the matter more playne: for God doth seuerally and particularly set downe what the promise of the restoring of the Church in the remnant of this people doth con­taine, and how great benefites it doth comprehend, that, according­ly as it is meet,1. God promiseth them earthly blessings. it may of vs most especially be accounted of. And first God promiseth earthly benefites. For godlines, sayth Paul, hath promises not only of the life to come, but also of this brittle fleeting, and present life 1. Tim. 4. ver. 8. But these benefites by the figure Synecdoche are comprehended vnder the name of (vineyards) because that among other nourishments of the life of man a chiefe place & reckoning is of wine,What Synec­doche is, see A­mos cap. 5 ver. 21▪ wherewith the strength of our body is verie greatly sustayned, like as the goodnes of God is greatly by the Prophet cōmended for the benefit of the same Psal. 22. & 104. Yet that the rest are here comprehended appeareth by the verses [Page 365]21. and 22. hereafter following. Furthermore,2. He promiseth them most plē ­tifully. by an argument from comparison God promiseth these benefites most aboundant, that is, great store and plenty of them. For looke after what man­ner, and how great he gaue those benefites, when as at the first hee brought them into the promised land, so great also afterwards will he bestow them on them. Therefore they shall reioyce as in the day of their youth, &c. Lastly, he wil giue them most vnlooked for, and so shall these benefites be the more welcome vnto them,3. He promiseth them most va­looked for. like as when at the first in the valley of Achor God gaue vnto them the sight and vse of that holy and most fruitful land. For that valley was as it were the beginning of those benefits & first entrance into that hope, whereby they saw and knew indeede, that they should in short time enioy & possesse those good giftes of God. For Hiericho was destroyed, and there they gathered together both in that citie, and in that valley an infinite masse of gold and siluer, lof. 6. vers. 19. where Ioshuah willeth that it shuld be consecrated vnto the Lord, saying: But all siluer and golde, and vessels of brasse and yron shal be consecrate vnto the Lord, and shall come into the Lords treasurie.

Another kinde of benefites.ANother kinde of benefites the which then also GOD will be­stow vpon his, that is, Spiritual benefites, the which being sun­dry and manifolde, there is but one sort of them in this place recko­ned vp, to wit, the mutuall mariage of GOD and them. For this marriage is betweene God and all the godly. 2. Corinth. 11. And Christ Mat. 9. ver. 15. compareth himselfe vnto a bridgroome, and his disciples vnto the bride, where he sayth: Can the children of the marriage chamber mourne, as long as the bridegroome is with them? So Cant. 4. ver. 8. Christ calleth the Church his spouse, as also in ma­ny other places of that most holy, sweete, and excellent song, say­ing: Come with me from Lebanon my spouse, God so hateth Idolatry that he wil not haue his people vse so much as a name that hath been su­perstiticusly abused. euen with me from Le­banon, and looke from the top of Amanah, &c. For our soules are the spouses of Christ. And this shal appeare by the wordes the which the Church shal vse. For she shal cal that same true God and Icho­uah, her husband, and not any longer her Baal, or by the name of Baal; albeit that name doe oftentimes signifie an husband also. But lest there should any signe or senfie of Idolatry remaine among the godly euen in the very names, the godly talking and speaking [Page 366]of God shal no more vse the word (Baal:) but shal cal him Icho­uah, and their husband. And such titles doth the Prophet Isa [...] giue vnto God cap. 54. ver. 5. where we read thus: For heeth [...] made thee is thine husband (whose name is the Lord of hostes) and thy redeemer the holy one of Israel, shall bee called the God of the whol [...] worlde. And truely we ought to hate euen the very names of Idols, neither is it lawful to vse them when as we speake of God. Final­ly, we may neuer talke of any filthy matters, but by way of execu­tion, or detesting and abhorring of them. And therefore Psal. 16. ver. 4. Dauid witnesseth, That he will not with his lippes make men­tion of the names of their Idols. And Paul Ephes. 5. ver. 3. sayth: B [...] fornication, and all vncleannesse, or couetousnes, let it not bee once [...] ­med among you, as becommeth Saints: yea vnder the Gospel Paul [...], Cor. 6. vers. 15. opposeth or setteth Baal against Christ saying: What concord hath Christ with Belial?

An amplficatiō of the former promise.AN amplification of the former promise. For the faythfulnes of this spirituall marriage shall be so sincere and pure euen on the behalfe and parte of the godly, that, God so firmly ioyning and turning their hearts vnto him, they shall within themselues blou [...] out, doe away, and vtterly cast out both from their minde and mouth, al remembrance of Baal, that is, spiritual fornication, and the occasion thereof.

THe third kinde of benefites, the which, although it bee referred vnto earthly benefites,A third kind of benefites. yet is it diuers from that which is contai­ned before ver. 15. For there foode and sustenance was promised: but here peace and great tranquillity or quietnes. And this kinde of benefites also is an especial gift of God, the which is opposed or set agaynst the former calamities and miseries of this people, the which by warres they had now already so often felt. Of this bene­fite [Page 367]of GOD towardes the godly the lawe maketh mention Deut. 28. Also Psal. 25. ver. 13. where the Psalmist speaking of the godly man, sayth: His soule shall dwell at ease, and his seede shall inherite the land. And Psal. 144. ver. 14. among other the blessings in that Psalme reckoned vp, he addeth: That there be none inuasion, nor go­ing out, nor no crying in our streetes. Further, there is in this place promised vnto the Church peace both with the bruite beastes and also with men themselues. And with the bruit beasts, because that by the beasts men are wont to bee troubled; and beastes, together with the hurt that they may doe vnto men, is reckoned vp among the foure sortes of God his plagues Ezec. 14. ver. 21. For thus saith the Lord God: God his foure sore iudgments How much more when I send my foure sore iudgments vpon Ierusalem, euen the sworde, and famine, and the noysome beast, and pestilence, to destroy man and beast out of it? And Eliphas Iob 5. ver. 23. doth in like maner rehearse this security from the feare of the beasts of the fielde, as a speciall fauour of God towards the godly when hee sayth: For the stones of the field shall be in league with thee, and the beasts of the field shall bee at peace with thee. But when God shall performe this blessing here promised, the godly shall haue peace and securitie, or freedome from danger euen from all kinde of beasts, whether they haue their being in heauen (that is in the ayre) or in the waters, or in the earth. For they are all at God his command to execute his iudgement, vpon the disobedient vnto his word. And hereof we haue example in the Lyons sent in by God vpon those Idolatrous nations, whom the king of Assyria placed in the Land of Israel, who slew them (as they themselues complaine) because they knew not the manner of the God of the land, 2. King. cap. 17. ver. 26.

Yea the Church of God shall be at peace with men also. For all warres shall be whist, and such things as are vsed for the making of warres withall, as bow, sworde, speare, &c. shall be broken in pee­ces by God, that the Church euen in this world may dwel safely a­mong men and publikely and openly serue the true God, and wor­ship him according to his worde. And this is acknowledged for God his great benefite Act. 9. ver. 31. where it is mentioned, That the Churches then had rest through all Iudea, and Galile, and Sama­ria, and were edified, and walked in the feare of the Lord, and were multiplyed by the comfort of the holy Ghost. So Psal. 46. ver. 9. Dauid speaketh of God, that He maketh warres to cease vnto the ends of the world: he breaketh the bowe, and cutteth the speare, and burneth the [Page 368]chariots with fire. And Isai imputeth it vnto one of the fruites of the Gospell, that God wil knit the hearts of the godly by the same con­uerted, in such a godly loue and amitie, that they shall be at peace and concord one with another cap. 11. ver. 9. Then shall none hurt nor destroy in all the mountaine of mine holinesse (sayth God:) for the earth shall be full of the knowledge of the Lord, as the waters that co­uer the sea. The like he reporteth cap. 2. ver. 4. That they shall breake their swords into mattocks: and their speares into siethes: nation shall not lift vp a sword against nation, neither shall they learne to fight any more.

A repetition & further decla­ration of one of the former benefites.A Repetition and declaration of that benefite, the which is con­tained before vers. 16. that it may of vs bee better vnderstood, what manner of benefite it is, and how great it is. And it is rehear­sed againe, because it is the foundation and cause of the rest of the gifts of God towards vs. There haue been inserted or set betweene this benefite there mentioned and here againe repeated, certaine things in the meane season touching earthly blessings: because that in the reckoning vp of so great store and plentie of the gifts of God towards his Church, neither order nor method can exactly or perfectly be kept: for the power and meditation or thinking of the wit of man vpon them, is ouerwhelmed with the multitude of thē, much lesse that the discourse of our speaking of them, and recko­ning of them vp can be exact and perfect as it ought to be. So then this verse and that which followeth doe shewe wa t manner of marriage this spirituall marriage of God with vs is,What maner of marriage that of God is with vs shewed by sundrie ef­fects of the same. and after what manner wee are to enter into it. And this first verse teacheth what manner of marriage it is, by the sundrie effects thereof, of the which this is the first, that this couenant and marriage is perpetuall, and not for a time. For albeit that sometime it seeme for a season to bee broken off: yet it lasteth and indureth notwithstanding. For God his election by Christ is vnuariable or vnchangeable,1. It is perpetuall. as his good will and louing affection towards his Church cannot be chaunged or broken off by any meanes whatsoeuer, as appeareth Rom. 8. in the end of the chapter, Who shall separate vs (sayth Paul most com­fortably) from the loue of Christ? Shall tribulation, or anguish, or per­secution, [Page 369]or famine, or nakednesse, or perill, or sword? In all these things we are more then conquerours through him that loued vs. For I am perswaded that neither death, nor life, nor Angels, nor Principalities, nor Powers, nor things present, nor things to come, nor height, nor depth, nor any other creature shall be able to separate vs from the loue of God, which is in Christ Iesus our Lord. Secondly,2. It is most holie, and constant in respect of God. this selfe same marriage in respect of God is in righteousnesse and iudgement, that is to say, it is most holie and constant or stedfast. For I take the word (righteousnesse) in this place for the things & promises them­selues, wherein the bargaine and couenant of this marriage doth consist. And all these are most holie, and most iust, to wit, such as is this, that we may haue the true God for our God: that we may wor­ship him, and he on the other side will haue and take vs for his peo­ple. For all these couenants are the substance of this marriage, and doe containe truely most lawfull and most holie promises. I take the word (iudgement) for the constancie and stedfastnesse of the former conditions or couenants. For all these doth God for his part performe and stedfastly fulfill. And in respect of our selues,3. It is in mercie and compassion in respect of our selues. this selfe same marriage is in the bounteousnes and compassion of God to­wards vs, that is to say, it doth euery where shewe and declare the singular bounteousnes of God proceeding from his meere mercie and compassion. So is it declared in the Psalme 85. And these things doe set out what manner of marriage our spirituall marriage with God is.

How this mar­riage betweene God and vs is contracted.NOw the Prophet teacheth how this same spirituall marriage is begun and contracted of vs with God: namely, in faith towards God alone, and in the sincere and true knowledge of him. And in deede they are the true Church and Spouse of God, the which doe know God truly: and that not after any sort whatsoeuer: but out of his word written. So doe I in this place vnderstand this verbe (Thou shalt know) by Rom. 10. ver. 14. where inuocation or calling vpon God is sayd to come by faith, and faith by hearing, and hea­ring by preaching, &c. And it is not sufficient or enough to know God out of his word written: but faith also must be had in him, whereby wee may with all our heart rest in his promises through Christ, and depend or hang vpon him alone. But here faith went [Page 370]before knowledge:Faith going be­fore knowledge, and how? because that in the holie Scriptures oftentimes the effects are wont to be rehearsed before the causes, as being bet­ter knowne vnto vs: but yet in the order of causes knowing, or knowledge goeth before faith.

Why certaine earthly bles­sings are here againe repea­ted.LIke as in the verses before the Prophet repeated or rehearsed a­gaine some spirituall blessings, to the end that he might beate them the more and more into our heads, and shewe that they were diligently to be considered and weighed of vs: so doth he here al­so repeate or rehearse againe, and set downe certaine earthly bene­fites, both that they might assuredly perswade themselues in the penurie and want of all things, that yet notwithstanding these should come, and that they should be giuen them of God: and al­so that they might vnderstand by what meanes and after what sort so great store and plentie of good things, as was promised be­fore ver. 19. might be powred out vpon them. And this selfe same is of force to confirme and strengthen vs also in the promises of God, how greatly soeuer we are to struggle and wrastle with a de­sperate estate of all things.

Three things to be noted.But here are three things to be noted. The one, the time, (In that day) that is, at that time, in the which God shall gather his Church of the remnants of Israel:1. The time. and not forthwith, or at such time as they peraduenture might thinke that it should come to passe, the impa­tiencie of their mindes pressing them.2. Who promi­seth. The second, who promiseth these things, that is, Iehouah, that is to say, he that is the true God, true of his word, and almightie, whose will nothing can withstand. The third,3. What he pro­miseth. what he promiseth, to wit, a most readie and most cer­taine way, whereby great plentie and store of all things and earthly blessings shall insue and followe. For the Lord God shall heare the heauens, and the heauens the earth: and on the contrary side great scarcitie and want of all things happeneth, when as the heauen is of brasse, and the earth of yron Deut. 28. that is to say, the tempera­ture and disposition of the heauen is not answerable nor agreeable vnto the earth, that it may bring forth her fruites, and God giueth not the euening and morning rayne Iam. 5. ver. 7. The which the godly husbandman with long patience looketh for at the hands of God. For, Behold (sayth Iames) the husbandman wayteth for the [Page 371]precious fruite of the earth, and hath long patience for it, vntill he re­ceiue the former and latter rayne. And so doth Zacharie teach them to begge the same of God for the increasing of the fruites of the earth, cap. 10. ver. 1. saying: Aske you of the Lord rayne in the time of the latter rayne: so shall the Lord make white cloudes, and giue you showres of rayne, and to euery one grasse in the field. How God is sayd to heare the heauen. But God is sayd (to heare) the heauen, because the heauen after a certaine manner doth pray vnto God, that it may doe his duetie in making of the earth fruitfull, and so the same may bring forth food and sustenance for men. For all creatures after a sort doe feele that they were made for the sake of men: and therefore they doe groane with them, and doe labour and trauaile in the helping of them, according vnto the charge layd vpon them by God, the which their charge that they may fulfill, they are sayd to pray vnto God, and to be heard of him. And touching this poynt, Paul writeth Rom. 8. ver. 22. after this manner. For we know that euery creature groaneth with vs also, and trauaileth in paine together vnto this present.

A Confirmation by the euent or that which should followe.A confirmatiō. There shall therefore bee very great store of all kinde of suste­nance, albeit denied vnto them before, yet at that time notwith­standing, as of corne, muste or new wine, oyle, &c. ver. 9. before in this chapter denied them: yea and also in the selfe same place there shall be this abundance of all things, where there was before the great curse of God, and want of all things, to wit, in the territories and ground of Izreel, vnto the which God before cap. 1. ver. 4. and 5. threatned most grieuous punishments, and great barrennes of al fruites. For when as God ceaseth to be angrie with vs, all things al­so cease to be hurtfull vnto vs, and begin to be fauourable.

The conclusion.THe conclusion, the which also is made by an allusion and re­semblance vnto the name of Izreel. God therfore will acknow­ledge [Page 372]the Israelites, whom before cap. 1. ver. 6. and 9. he called (Lo­ruchamah, and Lo-gammi) for his people, inheritance, Church, and will bestow vpon them his mercie through Christ: Yea that land which before was called Iizreel, as hated vnto God, a shop of ido­latrie, and theater or open stage of crueltie, shall be now Iizreel▪ that is, that blessed seede, out of which God gathereth his Church. For of Iizreel God will sowe his Church, that is, he will acknowledge and make that land and countrey his owne, and a peculiar inheritance vnto himselfe. But these things shall at that time most truely hap­pen and come to passe, when, as Paul sayth, Rom. 11. ver. 26. all Is­rael, and not only the tribe of Iudah, or Beniamin shalbe saued, and conuerted or turned vnto Christ by the preaching of the Gospell. Yet they haue and doe come to passe in part, when some of thee Israelites at any time either by the Prophets, or by the preaching of the Gospell are conuerted vnto the true God.

An other Ser­mon much like vnto those which went be­fore. Why the same things are so often rehearsedANother Sermon, the which briefly repeateth or rehearseth that which hath been set forth in the chapters going before: it ad­deth or putteth to onelie one thing more, to wit, the time, wherein the gathering together of the Church out of the remnants of the kingdome of Israel, shall be. And it was needfull that these things should be often spoken, both by reason of the most miserable estate of this kingdome, the which happened within a little while after­ward: and also because that by reason of the longnes of the time, wherein the things which are promised vnto them, shall come to passe, the godly might bee discouraged, and waxe faint hearted. Therefore to the end that they may bee throughly confirmed or strengthened, these things are set forth and rehearsed afresh. So in the Prophet Isai almost from the 40. chapter vnto the 66. the same promises of God are often rehearsed. So likewise in the Reuelation the same threatnings of God after a diuers manner, and vnder di­uers figures are iterated or repeated again, to the end that men may the better & more certainly beleeue that they shall come to passe.

Three things to be noted in this verse.Now this verse hath three certaine poynts to be obserued or no­ted. The one, The person of him that speaketh: and that is Iehouah. For hereby there commeth assurance and authoritie vnto this pro­mise, when as he which declareth the same,1. The person speaking. is that same true God which cannot lye, as Paul sayth Tit. 1. The second, What God wil­leth to be done, to wit,2. What he spea­keth. he commaundeth that the Prophet doe yet once againe represent or shewe himselfe vnto the same people of Israel, as if againe he married a wife, the which being very greatlie loued of that her first husband, neuerthelesse most lewdly played the harlot, or rather the whore most shamefully. So then I doe in this place take the word (Reangh) for an husband, as Paul Philip. 4. ver. 3. doth generally translate this word (Suzugon) a yoke-fellow: and Ieremie the 2. it is also taken for an husband. Furthermore the word (Naph) the which is taken for those onely that are married, doth perswade the same, or leadeth vnto this interpretation. And this vision is like vnto that which was rehearsed before cap. 1. The third poynt sheweth the cause of this vision. And that is,3. The cause of this vision. for this that the people, or that kingdome of Israel, greatly beloued of God their husband, had notwithstanding shamefullie played the harlot, and was defiled both with most manifest or open idolatrie, and also with most wicked filthines and wantonnes of life. For these words (they looke vnto other gods) note their bedlam madding after idols: and these (they loue their bottles of wine) betoken their wicked life, drunkennes, bodily whoredome, and other such like vices. So is this kingdome called a kingdome of tossepots and drunkards Isai cap. 28. ver. 1. Woe to the crowne of pride (sayth the Prophet) the drun­kards of Ephraim, for his glorious beautie shalbe a fading flower, which is vpon the head of the valley of them that bee fat, and are ouercome with wine.

The second part of this vision.THe second part of this vision, wherein is described or set foorth the execution of the former commaundement. The Prophet therefore obeyed: and speaketh vnto the people by the comman­dement of God, in such sort as if he had betrothed vnto himselfe such a wife. But he sheweth that this selfe same, whom both her first husband loued, and which the Prophet had appointed for his wife, was at the first of very base regard, and of a seruile condition. For [Page 374]the Prophet bought her vnto him, and that not for so great a pri [...] as other bondslaues are wont to be sold for: but farre better cheap▪ For other seruants for the most part according vnto the law of Go [...] Exod. 21. ver. 32. were esteemed at 30. sicles of siluer, that is at f [...] ­teene Talers: but this his wife that should bee, is bought but for f [...] ­teene sicles of siluer, that is, for seuen Talers and an halfe, a sm [...] matter and of very little price being added vnto the sayd summe,The Taler, or Daler is an outlandish coyne of some fiue shillings valew, or there abouts, of the which there are very many seuerall sorts, and of seuerall prices. such as might be the valew of an homer and an halfe of barley. An [...] these things doe the more notablie set forth and shewe how gre [...] the mercie and fauour of God was towards this people chosen [...] him to be his inheritance: and how great on the other side was the vnthankfulnes of this people towards God: that we also may ap­plie the selfe same vnto our selues.

THe third part of this vision or commaundement of God vnto Oseas.The third part of this vision. And it containeth what he was to doe, before that he ma­ried to wife this woman, the which had before so shamefully playd the whore. And he must keepe her with him a good space, betro­thed onely vnto him, and as yet not his married wife: yet so that in the meane while she should not play the harlot, but containe and keepe her selfe chast, and reserued for the mariage to come. There­fore the promise, force, and remembrance of the condition of ma­riage to come betweene that woman and the Prophet remained still. So then there ought to be no playing the harlot in the meane season. But the fit time of consummating or finishing vp the mar­riage, was of that Spouse quietly to be wayted, and tarried for. For in the meane while both of them ought to addresse, reserue, and stay themselues vnto the marriage to come, by vow, mind, and that most assured promise, & not to commit whoredom with any other.

AN explanation or laying open of all this matter more plainlie. For he sheweth more plainlie the signification of that time, [Page 375]wherein the marriage betweene Oseas and the woman betrothed vnto him, was commaunded so long to be differred or put off.A more plaine laying open of the differring of this mariage And this is, by such a kind of signe and token, that God sheweth, that it shall come to passe, that the people, and that same kingdome of Is­rael for a very long season, and for many not onely dayes or yeares: but whole ages shall remaine in such sort ouerthrowne, and lye cast downe, as hath been foretold, and shall not by any meanes at that time bee acknowledged for a people or nation. And yet notwith­standing that in the meane season this selfe same people is not vt­terly accursed with God, or cleane out of remembrance. For the hope and most assured promise remaineth of a couenant and spiri­tuall mariage, that shall yet now hereafter be entred into and made againe with God. Therefore God is alwayes mindfull of that peo­ple.

Three parts of this explanatiōThis explanation containeth three parts. The first rehearseth the time, that is, those many dayes, in the which this Spouse of the Pro­phet remained only a spouse.1. The time of O­seas his wife remaining only betrothed, and not married. And those dayes are that same long a­ges, in the which that same kingdome and people of Israel remay­ned, and doth yet now at this day remaine in banishment, and a­bandoned and cast off by God, vntill, as Paul sayth, the fulnes of the Gentiles bee entred in. So then this people of Israel hath now this long season layen, and yet presently doth lye as it we [...]e vnknowne, and almost blotted out by destruction. And these dayes are to bee measured or reckoned from the time of the captiuitie of the ten tribes vntill that age, wherein God, casting off the Gentiles, shall bring backe and call againe all Israel vnto him, as I haue sayd, and as it appeareth Rom. 11. ver. 26. alleaged oftentimes before. That which shall at the last come to passe and bee fulfilled in the latter times of the world, as is shewed ver. 5. hereafter. For albeit when as God deliuered the Iewes out of the captiuitie of Babylon, (and not the Israelites properly) certaine of these Israelites mixed and ioyned themselues vnto the Iewes returning, and together with them came againe into the holie land, as appeareth by the booke of Esdras cap. 7. and albeit that by the preaching of the Gospell done by the Apo­stles and their Successors afterward, many out of euery nation came vnto Christ, as is gathered out of the Acts cap. 2. and by the conuer­sion of the Gentiles: and so consequently many of these Israelites also were gathered vnto the Church of God: yet al this notwithstā ­ding, the fulfilling of this time, whereof here is spoken, shall be then at the last, when as the whole Israel shall be conuerted vnto Christ, [Page 376]the Gentiles because of their horrible and notorious blasphemies being refused of GOD. And this is the first part of this explan­tion.

2. What it signi­fieth, that this spouse is said not to haue played the har­lot during the time of her e­spousage.The second part is, what it signifieth, that this selfe same spouse is sayd not to haue played the harlot in the meane season, to wi [...] that this nation so long as they liued in that their miserable estate and condition, had no publike or open idolatries: as it had, when i [...] was a kingdome deuided from the kingdome of Iudah. Therefo [...] al that whole time of their banishment, vntill that their conuersion, they were, and shalbe without idols, idoll Temples, manifest and o­pen worshipping of idols, without images: nay also without E­phod and Teraphim, or any similitudes and pictures, all which li [...]e they vngodly had, and openly retained, during the time of their florishing and prosperitie. But when as the selfe same nation shall be called vnto Christ, yet shal it not put in vre againe their outward common wealth gouernment and politike lawes of Moses, as Ber­nard writeth vpon the Canticles Serm. 67. and 68. whatsoeuer o­thers would go about to proue and conclude out of the 9. of Amos, ver. 11. where GOD sayth, That in that day he will raise vp the ta­bernacle of Dauid, that is fallen downe, and close vp the breaches thereof, and that he will raise vp his ruines, and build it, as in the dayes of old. Reade the exposition of that place before.

3. What the sit­ting or remai­ning of Oseas his spouse vnto him many daies, ver 3. be­fore, doth signi­fie.The third part of this explanation, what the gesture of sitting, or the commandement of sitting or abiding ver. 3. before, doth signi­fie: namely, that this kingdome vtterly ouerthrowne, shall lye [...]s [...] were a dead bodie, and shall so remaine a very long season. For this kingdome shall lye without a king, and without their prince, as it now appeareth. For no man doth now truely know, where are those same ten tribes long agoe caried away by the Assyrians, and which are their seates or abidings at this day. For they haue not i [...] the whole vniuersall world any outward forme of their common weale, kingdome, or dominion. Yet notwithstanding God hath a care of them in the meane season: and they remaine as it were seede put into the ground: or as a bodie buried to rise againe (be­cause of the old and ancient couenant of GOD with them) the which in his due time shall shewe forth it selfe, and declare and confirme the fulfilling of the things here spoken of. But some hold opinion that the Turkes came of those ten tribes, the which doe hate most deadlie all kindes of idolatries.

Two parts of this Verse.A Comfort the which doth altogether agree with the place of Paul Rom. 11. ver. 26. of the generall conuersion of the Iewes. But this verse containeth two things,1. A comfort. The comfort and the time of the same. The time is, The ending of dayes, the which I vnderstand not only of the time of Christ his being shewed in the flesh:2. The time of the same. but al­so of the very last times and age of the world. For then at the last shall all Israel be conuerted vnto Christ by faith in the Gospell, to wit, when as the fulnes of the Gentiles shall haue entred in. For so doth Paul euidently expound this place.The comfort. The comfort which here is promised, briefly is, the conuersion of this people so cast off be­fore, and so past all hope of recouerie, vnto God notwithstanding, and their vniting and knitting into the Church. They shall then be conuerted, to wit, vnto God, and that by faith of the Gospell con­cerning Christ, whom these shall embrace, albeit the Iewes cruci­fied him. And further here is declared manifestly, who shalbe con­uerted, and after what manner. And the children of Israel shall bee conuerted, that is, those selfe same, which being seuered from the kingdome of Iudah, were called Israel. For Paul saith, All Israel, and not the Iewes alone shall embrace Christ through the preaching of the Gospell. And they shall so repent, that first they shall seeke the true God for their God; and not straunge gods any more, vnto whom they looked before: but (Iehouah) that is, the same God that is almightie. Secondly, the same Israelites shall seeke Dauid their king, that is, the true Christ, of whom Dauid was a figure, and the author of the seede. For Christ, as he is man, is of the seede of Dauid. In this place therefore Dauid is taken for that same true Da­uid, that is Christ, who was the trueth of that Dauid which was the king, and who hath an euerlasting kingdom in the Church of God, the which is the house of Dauid. And therefore Luk. 2. ver. 32.33. the Angell telleth the Virgin Mary, That the Lord God shall giue vn­to him the throne of Dauid his father, and that he shall reigne ouer the house of Iacob for euer, and of his kingdome shall be none end. But these selfe same Israelites had wickedly pulled and rent themselues from the kingdome of Dauid, that is, from the Church 1. King. 12. yet at that time they shall ioyne themselues vnto the Church, and that [Page 378]most earnestly. Lastly, they shall with feare and admiration or wondering at so great a benefit of God towards them turne vnto God. For this feare or trembling in this place is nothing else but an admiration, & that very exceeding, at the so great mercy & good­nes of God towards them. So Ierem. 33. ver. 9. God sheweth that he will in such sorte deale for Ierusalem, and the captiue Israelites, that all that shall heare of it shall feare and tremble for all the good­nes, and for all the wealth that he will shew vnto that citie. It is not then such a feare and a trembling as shall driue away, and fray men from God: but such as shall allure and draw men vnto God.

Another sermō against the people and priests.ANother Sermon, wherein first the people generally, and after­wardes the Priests particularly are condemned of most grie­ous sinnes: and therefore most heauy iudgements of GOD are threatned against them both. And this threatning of God is herein this place set after the cōfort going before both, lest by means ther­of vngodly and wicked men should flatter themselues in their sins, & promise vnto themselues escaping without punishment: & also that it might be as it were an answering vnto an obiectiō, as name­ly thus, Obiection. If God will hereafter acknowledge vs for his, why doth he nowe bruise and in a maner kil vs with so many punishments? Answere. He answereth, Because your sins deserueth is, frō the which ye do not at al repent you. [...]. Parts of this verse. This verse hath three partes. The first contayneth an exhor­tation to harken vnto the word, yea and that of Iehouah, that is, the true God, to the end they may appeare to be the more disobe­dient and stubborn if they do not now hear it being requested and exhorted thereunto.1. An exhortatiō. Hereby is seene howe great our sluggishnes and sloth is, who euen at that time must bee stirred vp and pricked forward to heare, when as God himselfe spea [...]eth. The second part sheweth, who are so earnestly exhorted to heare, namely, The children of Israel, 2. Who are ex­horted. that is, the whole people, and not only one part thereof. This sluggishnes if it were in the people of God, how great may it be noted to be, and alwayes to haue beene in other mortall [Page 379]men? The third part layeth foorth the matter it selfe,3. Whereunto they are ex­horted. vnto the hea­ring whereof both all of vs in generall, and euery faythful person particularly ought to giue eare. And this is a controuersie and contention of God agaynst all the Israelites, the which he is desi­rous to haue debated whether in iudgement or out of iudgement by way of conference, that he may proue them to bee guilty, and that of most grieuous sinnes.Metonymia is a figure where­by one thing is put for another like vnto the same, as here, the land for the dwellers in it. Therefore by a figure called Meto­nymia the land is here taken for the Israelites the inhabitants or dwellers therin.

Further, there are reckoned vp three most grieuous kinds of sins, the which raigned commonly and openly among these men, that is, Infidelitie, and cruelty, the which appertayne vnto the second table, and ignorance of the true God and his word, the which is to be referred vnto the first table of the lawe of God. And this igno­rance is the fountaine of the other twaine, that is,1. Vnfaithfull dealing. 2. Cruelty. 3. Ignorance of God. of vnfaythful dea­ling and cruelty: for where the true God is not knowen, there must all kinde of notorious offences needes bee rife: as may appeare Rom. 1. ver. 28, 29. and so forth, where is at large rehearsed a long bead roll of notorious sins following the ignorance of God. Then the which vices what is more vsuall and common in the worlde at this day.

A confirmatiō of the former accusation.A Confirmation of the former accusation of the people, and the iust foundation or ground of the controuersie of GOD with them. For he confirmeth it by the effects themselues of those vi­ces which hee reproueth in them, the which are manifest and pe­culiar. And here first of all hee reckoneth vp the effects of two vi­ces (the which hee named before vers. 1.) the which appeared by their manners to be most knowen, and by the common course and fashion of the life of them all. The effects of vnfaithfulnes are their periurie, lying, adulterie. The fruits of their cruelty voyde of all bountifulnesse and liberality among them, are stealing and mur­ther, and these latter so continuall, so vnpunished, so vsuall, that they brake out as it were into a common custome among them: and they ioyned murthers vnto murthers, and blood vnto blood, being restrayned with no feare, and with no punishment, eyther publike or priuate. And these manners doe bewray a desperate li­centiousnes [Page 380]of vices vtterly past all hope of recouery, and therefo [...] most sharply by God to be punished. With this accusation of this people agree also these places of Scripture. Isai cap. 1. ver. 21, 22, 23 where he cryeth out against the sinnes of Ierusalem in this manner How is the faythful Citie become an harlot? it was full of iudgem [...] and iustice lodged therein, but now they are murtherers. Thy [...] is become drosse: thy wine is mixt with water. Thy princes are rebel­lious, and companions of theeues: euerie one loueth gifts, and followe [...] after rewardes: they iudge not the fatherles, neither doth the wid [...] cause come before them? And Amos cap. 6. ver. 6. complayneth o [...] their excessiue feasting and reuelling without any compassion and brotherly fellow-feeling of the miseries of others, saying: They dri [...] wine in bowles, and annoynt themselues with the chiefe oyntments, [...] no man is sory for the affliction of Ioseph. So Micheas cap. 1. vers. [...]. calleth the dumme elements, yea and GOD himselfe to testifie a­gainst them for their sinnes like vnto Oseas in this place: He [...] (saith he) al ye people, hearken thou ô earth and al that therein is, and let the Lord God be witnes against you, euen the Lord from his holy Temple. And cap. 2. ver. 12. he nameth the particular notorious vices of the mightier among thē, saying: Woe vnto them that imagin iniquitie, & work wickednes vpon their beds: when the morning is light they practise it, because their hand hath power. And they couet fields, & take thē by violence, and houses, and take them away: so they oppresse a man, and his house, euen man and his heritage.

A threatning of God his iudgment for their sins, and the same two fold.A Threatning of the iudgement of God against the Israelites for the two former sinnes of them, to wit, vnfaithfull dealing within themselues, and cruelty voyd of all humanity and curtesie. And the threatning of this iudgement of God is two folde: namely, a­gainst the countrey, land or soyle it selfe: Secondly, against all the inhabitants or dwellers in the Countrey,1. Against the countrey it self whether men, or brute beasts,2. Against al the inhabitants, whether men, or beasts. and the same of all sortes, that is, cattel, foules, and fishes the which shall both mourne, and by little and little consume and pine away, and finally shall be wasted and perish. Whereby ap­peareth that this punishment was some contagious and infectious [Page 381]disease, the which God sent both vpon the men and also vpon all kind of liuing creatures, such as is the pestilence, or some such like, as is described Deut. 28. ver. 35. where Moses writeth thus: The Lord shall smite thee in thy knees, and in thy thighes, with a sore botch, that thou canst not be healed: euen from the sole of thy foote vnto the toppe of thine head. And this punishment must needes be very sore, when as this sicknes or punishment touched the fishes themselues (the which in a maner doe dwell in another world from vs) and not on­ly the foules and beasts of the field. Further, to the end that men may be the more pierced and deepely touched, God doth not one­ly destroy them themselues, as those which haue sinned: but also such things as are necessary for man to liue withall: and that iustly: for whilest the master of the house is punished, the selfe same pu­nishment doth worthily redound or fall vpon such things also as are vnder his subiection, to the ende the iudgements of God may be the more feared of vs.

An amplifica­tiō of their hor­rible wickednesAN amplification of the wickednesse of the Israelites described before, taken from the maner of the same, and that very horri­ble and feareful. For vnto this passe was that their lewdnes growne and come, that they would not now suffer themselues to be gently admonished, nor sharply reproued, such as Christ likeneth the peo­ple of his time vnto Luk. 7. ver. 32. saying: They are like vnto chil­dren sitting in the market place, and crying one to another, and saying: We haue piped vnto you, and ye haue not daunced: we haue mourned to you, and ye haue not wept. Nay these of whome Oseas speaketh, were not content, nor would suffer themselues to bee proued faulty in those sinnes by the seruants of God, or of any good man whatsoe­uer, hauing a care of their saluation. Wherefore all the godly are willed to be silent, and to cease from both admonishing, and also rebuking of them. For they doe but lose their labour, which doe it. Finally this their stubbornesse is shewed by a similitude to be de­sperate and past recouerie.The stubborn­nes of the Israc lites past reco­uerie. For they are like vnto those who with­stand the Sacrificers or Priests of God euen to their faces, and that shamelesly: the which Priests by the worde of God it selfe doe re­proue the sinnes of men. And these kind of persons are condem­ned Deut. 17. ver. 12. in these words: And that man that will doe [Page 382]presumptuously not harkening vnto the Priest (that standeth before the Lord thy God to minister there) or vnto the iudge, that man shall dye, and thou shalt take away euill from Israel. Nay without al doubt these kinde of men are most peeuish, stubborne in their sinnes, and altogether desperate or past hope of amendment. Such it seemeth were the Asians,Phygellus. Hermogenes. among whome were Phygellus and Hermogenes of whom Paul complayneth 2. Tim. 1. ver. 15. where he writeth vn­to Timothie: This thou knowest that all they which are in Asia, bee turned from me: of which sorte are Phygellus and Hermogenes. And such also were Hymeneus and Alexander, whome 1. Tim. 1. ver. 20. Paul sayth,Hymeneus. Alexander. that he deliuered vnto Satan, that they might learne not to blaspheme. And albeit that all those whosoeuer, that are obstinate or stubborne in their sinnes, are not by the Pastors to be giuen ouer (for Paul willeth Timothie, and in his person al ministers, to Preach the word: to be instant in season, and out of season: to improue, rebuke, exhort with all long suffering and doctrine. 2. Tim. 4. ver. 2.) Yet those which are altogether past amendment, and will not so much as lend their eares vnto holy admonitions, are to be left, such as were those the which murthered Steuen, whom Act. 7. ver. 51. he calleth Stifnecked, and of vncircumcised harts and eares: and those who by Christ are cōpared vnto hogs, vnto whom pearls are notto be cast.

The iudgment of God against the Israelites, amplified by three places.LIke as in the verse before going, the Prophet amplified the stub­bornnesse of the Israelites, so also doth he now in this place am­plifie the iudgement of God which was to ensue against them, that he may shew it worthylie, or as they haue deserued, to be such as they should feele it for to be. And he doth amplifie it by three pla­ces. First,1. By the persons that shall then perish. What the fi­gure Apostro­phe is, see Amos cap. 8. ver 4. by the persons, the which at the same time shall perish and dye. And these are, both the People it selfe (vnto whome by the figure Apostrophe he turneth his speech for the more vehemen­cie, or earnestnes sake, and also that thereby they may the more bee stirred vp) and also the Prophets of this people, that is, the false prophets, the which haue brought them vnto such con­temning or despising of God, and ignorance of the trueth of God. For as Christ saith, If the blind lead the blind they shall both fall into the ditch. Mat. 15. ver. 14. So this Prophet cap. 9. ver. 8. complay­neth of these ducing of the people by the false prophets: The watch­man [Page 383]of Ephraim (saith he) should bee with my God: but the prophet is the snare of a fouler in all his wayes. And therefore Ezechiel cap. 14. ver. 10. sheweth that they and the people that seeke vnto them shall be punished alike: And they shall beare their punishment: the punishment of the Prophet shall be euen as the punishment of him that asketh. Both of them therefore shall worthily bee punished, be­cause that these, to wit, the false prophets haue deceiued the people, and they, namely, the people themselues would bee deceiued, and preferred a lye before the trueth. Such as these Paul 2. Thessal. 2. ver. 11, 12. saith: That God shall send vnto them strong delusion, that they should beleeue lyes, that all they might be damned which beleeued, not the trueth, but had pleasure in vnrighteousnesse. Secondly,2. By the circum­stance of time. hee doth amplifie this iudgement of God by the circumstance of time. For they shall perish (day and night) that is, at all times, and when they shall think to be in prosperitie, as also in aduersitie. For the night couereth many, endeth strifes, & stoppeth & staieth the flying away of many: yet shall it not deliuer those from perill and daun­ger. For darkenes is no darkenes but light vnto God, from whose presence it cannot hide men, as Dauid confesseth Psal. 139. vers. 11, 12. If I say, yet the darkenes shall hide me, euen the night shall be light about me. Yea the darkenes hideth not from thee: but the night shineth as the day: the darkenes and light are both alike. And where as here the Prophet maketh mention of the night, he seemeth to al­lude or haue respect vnto the vaine boasting of the false Prophets, who falsly gaue out that they receiued from God, night reuelations, that is, in the night time reuealed vnto them. But they therefore in the selfe same time chiefly shall be punished by God.3. By the great­nes of the af­fliction. The third part of this verse doth amplifie the punishment by the greatnes of the affliction. For it shal be so great that the mother of this people, that is, the land it selfe wherein they haue their abode, shall be layd waste, and shall feele this iudgement of God. The land therefore is called a Mother, because those fruits, wherewith wee are nouri­shed by God, doe growe out of the earth. Wherefore of the pro­phane or heathen writers the earth is also called The mother of all things, and giuer of life. And hee termeth the soile it selfe by the name of a mother, to moue the hard affections of these men, that they might be throughly touched with the feare of so great pu­nishments, as who by and for their stubbornnes, haue miserably pulled the same both vpon their own heads, and also vpon the head of their mother.

He dealeth a­gainst their ig­norance of the wor [...] of God. Order. AFter that he hath intreated of the two vices, the which he set downe in the first place, now he commeth order­ly vnto the third, namely, vnto the ignorance of the true knowledg of the word of God. And this he teacheth to be the fountaine of al the sinnes of the people, of their stubbornnes and disobedience, and other vices: and so consequently of the destruction, ruine & misery of this people.

Two parts of this verse.This verse hath two partes. The first, Concerneth the people. The second, The Priests themselues, who ought to instruct the peo­ple in the word and feare of.1. Concerning the people. As touching the people, God pro­noūceth that they shal be destroyed, that is, that they shal be pulled vp by the roots,2. Concerning the Priests. and vtterly killed and spoiled for euer growing any more. The cause is added or set downe, Because this people w [...] without knowledge.

Here first of all the worde (knowledge) is restrained vnto th [...] knowledge of GOD:1. The people. The word knowledge taken here Secondly, vnto the knowledge of the tru [...] God, and not of any counterfeit God: finally, vnto the true [...]w­ledge of that same true God,1. For the know­ledge of God. the which is to bee had thro [...] [...] holy Ghost out of his written word only, and not out of the [...] [...] ­tions and deuices of men. It is not therefore to bee referr [...] [...] that knowledge of God,2. The knowledge of the true God the which hath remayned and is in [...] ­ly by the light of nature left vnto vs▪ & by the things and cr [...] the which we see and doe beholde with our eyes:3. The true knowledge of the true God. For the Isr [...] were not voyde of this, but the name of knowledge betoken [...] vnderstanding of the secret of God reuealed to the faithful [...] [...] written word, and so is the Gr [...]eke word (gnôsis) euery whe [...] ­ken in Paul. So the word knowledge is taken Isai 5. ver. 13. w [...] hee sayth in the person of God: Therefore my people is gone into captiuitie because they had no knowledge. So cap 11. ver. 9. rendring a reason why violence and wronge, and hurting one of another should cease in the faythfull conuerted by the Gospel, he saith: For the earth shall be full of the knowledge of the Lorde, as the waters that couer the sea.

Moreouer,2. The Priests. as concerning the Priests, who haue beene the [Page 385]cause of this ignorance, they also shall be punished of God, and that iustly: and not only they themselues, but also their children and al their posteritie. For God in the end made al this kind of Priests to be miserable & scorned, who both before & then also haue taught and did teach the Israelites most naughtily and falsly: first, in the captiuity of Assyria: afterwerds in all the rest of the time following, as it now also appeareth in the other Leuites and Priestes, and in their posteritie and children which are remayning in the Iewish na­tion. Whereby appeareth that a most grieuous punishment is threatned by the Prophet vnto sacrificing Priests, that is, vnto all wicked teachers euen vnder the Gospel, of whom and their punish­ment Peter writeth at large in these wordes, 2. epist. cap. 2. vers. 1, 2, 3. But there were false Prophets also among the people, euen as there shall be false teachers among you: which priuily shall bring in damnable heresies, euen denying the Lord that hath bought them, and bring vpon themselues swift damnation. And many shall follow their damnable wayes, by whome the waie of trueth shall bee euill spoken of. And through couetousnes shall they with fayned words make merchan­dise of you, whose iudgement long agone is not farre off, and their dam­nation sleepeth not.

The cause of this punishmēt. of the Priests.Further, the cause is added, and the same most iust, of this so fearefull iudgement of God against them, to wit, for that these fel­low [...] who should haue instructed others in the true knowledge of [...]d, and did professe the same, yet notwithstanding did first them­ [...]lues despise the same knowledge, yea and forgat it also, and there­fo [...] could not teach it vnto others. Wherefore they shall by God [...]de priued and bereaued of their dignitie, and shall bee put from their degree and Priesthood. So Christ threatneth the Scribes and Pharisies Mat. 21. ver. 41. who with their own mouthes pronounce the it owne sentence against themselues, when they answere vnto [...]is demaund what shal be done vnto those wicked husband men, who l [...]l [...]d the Lord and heire of the vineyard: He shall (say they) [...]ruelly destroy those wicked men, and shall let out his vineyard vnto o­ [...]en [...] and men, which shall deliuer him the fruits in their seasons. [...]o Ezech. 44. vers. 12. the same iudgement is rehearsed against the [...]l [...]ese words: Because they serued before their Idols, and cau­s [...]d the house of Israel to fall into iniquitie, therfore haue I lift vp mine [...]nd [...]g [...]st them, sayth the Lord God, and they shall beare their ini­ [...]itie, [...]he selfe same at this day falleth out vnto the Popish Bi­ [...]ops.

The punish­mēts of false and loytring teachers.NOw from this place the Prophet entreth into those punishmēts, the which God threatneth vnto these false or negligent teachers, that by this example al others that are set ouer the church for the gouernement and teaching of the same, may learne to doe their duetie: for as Paul saith, the office of a Bishop is (ergon) that is to say (a worke) and not onely (time) that is a certaine dumme dignitie and honor 1. Tim. 3. ver. 1. This is a true saying, if any man desire the office of a Bishop, he desireth a worthy worke. And therefore Isai in their colours painteth out those that rather seeke the gayne then to discharge the paine, and the profite before the teaching of the flocke cap. 56. ver. 10, 11. in this manner: Their watchmen are all blinde: they haue no knowledge: they are all dumme dogges: they cannot barke: they lye and sleepe, and delight in sleeping. And these greedie dogges can neuer haue enough: and these shepheards cannot vnderstand: for they all looke to their owne way, euery one for his ad­uantage, and for his owne purpose. Therefor Oseas here amplifieth both the sinne and also the negligence or sluggishnes of the Priests, that the punishment of God against them may appeare to bee the more iust.The prophet by comparing the honor of the Priests aboue the rest of their brethren, in­creaseth their s [...]a in staining and blotting of the same by negligence and false doctrine. And first of all in this place he doth it by the comparing of the honor, the which they had obtayned from God among that people aboue the other tribes of the sayd people, as appeareth 1. Sam. 2. ver. 28. where God by the Prophet putteth Eli the Priest in mind of the same dignitie whereunto he called Aaron and his po­steritie aboue the rest of the people, saying: And I chose him out of all the tribes of Israel to be my Priest, to offer vpon mine altar, and to burne incense, and to weare and Ephod before me, and I gaue vnto the house of thy father all the offerings made by fire of the children of Isra­el. Reade more largely hereof Malach. 2. vers. 4, 5, 6, 7. For the Tribe of Leui only was by God preferred before the other tribes in the exercising of the ministerie or office of his seruice and wor­ship: and in the selfe same tribe of Leui, the Priests, that is the sons of Aaron, were without al doubt preferred likewise by God before their brethren of the same tribe. For the Priests alone attended vp­on the Temple it selfe, the altar, and sacrifices, as appeareth Numb. 18. in the beginning, and so certaine verses following. But in the higher degree of honor that they were placed in by God; so much [Page 387]the more filthilie, shamefull, and manifestly did they despise God. First, because euery vice of the minde hath in it so much the more easie a blot to be seene, as the partie that offendeth therein, is grea­ter in place and dignitie then another offending in the same. Se­condly, because they sinned more shamefully, and disobediently then the rest of the common people. And therefore they are more grieuously to be punished. Wherefore God threatneth that it shall come to passe, that he will turne the honour which he hath giuen them into their open ignominie or reproach and shame. For GOD honoureth those which honour him, and despiseth those which de­spise him 1. Sam. 2. ver. 30.

An amplifica­tiō of the sinne of the priests and of their contempt of God.AN amplification of the fault and contempt of God, the which was committed by these Priests. For they did not only despise the knowledge of the true God: but they also abused the sacrifices of God vnto their couetousnesse, leacherie, drunkennesse and glut­tonie, and gaine and profite. And these are sinnes the which both are, and also haue at all times been common, & peculiar vnto false Prophets, as Peter teacheth 2. Epist. cap. 2. vers. 3. alleaged a little before, vers. 6. of this chapter. For they make merchandise of the soules of men. The same doth Micheas teach also cap. 3. ver. 11. The heads thereof (sayth he) iudge for rewards, and the Priests thereof teach for hire, and the Prophets thereof prophesie for money. The same likewise doth Paul teach 1. Tim. 6. ver. 5. where he willeth Timothie to auoyd vaine disputations of men of corrupt mindes, and destitute of the trueth, which thinke that gaine is godlinesse. And lastly Christ himselfe doth the like Matth. 23. ver. 14. where hee cryeth woe against the couetousnesse of the Scribes and Pharises, saying: Woe be vnto you Scribes and Pharises, hypocrites: for ye deuoure wi­dowes houses, euen vnder a colour of long prayers: wherefore ye shall receiue the greater damnation. Yea, and more ouer the false Apostles doe abuse true godlinesse to fill the lusts of their bellies, of whom Philip. 3. ver. 19. Paul sayth, their bellis is their God, Two poynt to be noted. and whose glorie is their shame, which mind earthly things.

But this verse hath two especiall poynts to bee noted. The first, of what Priests and Sacrifices Ose as speaketh,1. Of what priests and sacrifices the Prophet speaketh. when as there were no true Priest, nor any true Sacrifices then among the Israelites, of [Page 388]whom onely he now intreateth. For the true Sacrificers or Priests, and the true Sacrifices were by God ordained onely at Ierusalem, where was the Temple. I answere. Albeit those which at that time sacrificed among the Israelites, were neither true Priests, according vnto the true rule: and that their sacrifices, which were made vnto Idols, were no true sacrifices: yet he speaketh according vnto the iudgement and opinion which the Israelites themselues, and their Priests, had of them, and he calleth those, Priests, and their killings of beasts, sacrifices: because that they did them in such sort, at least­wise in their owne iudgement, as if they had been true Priests, and as if those sacrifices also had been true sacrifices ordained by God himselfe. So the idols which of themselues are nothing, yet vnto the Idolaters are gods. And so according to their opinion doth Paul call them 1. Cor. 8. ver. 4.5. when he sayth, That there be ma [...] Gods, and many Lords. So those horned and dumme false Bishops, are vnto the Papists, Bishops. Therefore if this matter bee conside­red according vnto their opinion, they did as much abuse both the Priesthood, and also the sacrifices, as if they had been true Priests. And this is the first poynt that is to be noted.

The second poynt is, how they abused those their sacrifices, to wit in this,2. How they abu­sed their sacri­fices. that they turned vnto a meere or only occasion of their couetousnesse, leacherie, gurmandise, euen the very selfe same sa­crifices, the which they held and taught to bee ordained vnto the worship of God, holines and godlines of the mind, & also forgiue­nes of sinnes.To eate the sinnes of the people, is to eate the sacrifices, which they of­fered for their sinnes. So then they did eate the sinnes of the people, that is to say, they did sweetly and delicatly deuoure the sacrifices for their sinnes offered of euery one of the people, they did eate them I say, to satisfie the lust and gurmandise of their bellie, and this was the end of the sacrifices the which they propounded vnto themselues, and the which only they respected and regarded. So in the Pope­dome euery the most holy things are by the Priests conuerted & turned into an occasion of lucre and gaine. Lastly, (they lifted their minds vnto the iniquities of the people) that is to say, they hearke­ned, when as the sinnes of the people were many, or increased, as if then there were a good haruest for them at hand So the Confessio­ners,The popish Conf [...]ss [...]rs. or ghostly fathers, and Shriuing priests among the Papists, ga­ther a most rich and plentifull crop of the sinnes of men: and looke by how much any man doth confesse himselfe to bee more misera­ble and sinfull, so much the more gaine doe they sucke and pick our of him. So Paul saith, that such Pastors haue a great pray and bootie [Page 389]by women laden with sinnes. For such, (sayth he 2. Tim. 3. vers. 6.) or of this sort are they which creep into houses, and leade captiue simple women laden with sinnes, and led with diuers lusts.

The threat­ning of a more grieuous iudge­ment.THe threatning of a more grieuous iudgement of GOD against the same men also. For God doth not only forget them, & shall thrust them from the ministerie of the Church, as hath been sayd before ver. 6. but moreouer God shall vtterly ouerthrow and quite and cleane race out their whole ministerie, that afterwards there shall be no difference betweene the people and the priest, that is to say, there shall afterward be no priest among them: there shall bee remaining no mention, regard, or dignitie of this order. So Isai. 24. ver. 2.3. There shall be like people, like priest, and like seruant, like ma­ster, like maide, like mistres, like buyer, like seller, like lender, like boro­wer, like giuer, like taker vpon vsurie. The earth shalbe cleane emptied, and vtterly spoyled: For the Lord hath spoken this word. This no doubt is a most iust punishment, that those dignities, the which haue de­spised God, and contemned him, should also themselues by God be done away, and remoued, and vtterly abolished or ouerthrowne. And this the histories and experience of all times hath taught, and doth teach. So at this day Nobilitie is extinct or rooted out among the Grecians, because they greatly abused the same. So is the office of Bishops in Asia, where there was exceeding great abuse of the same. For as it is 1. Sam. 2. ver. 30. Them that honour God, he will ho­nour, and those that despise him shall be despised.

The time, and cause of this punishment.Further, the Prophet noteth both the time, and also the cause of this punishment. The time, when this ministerie shall be done a­way of God, to wit, when as God shal visite, and reward vnto them their wickednesse. The which that it shall one day bee, the wordes themselues doe euidently declare, albeit the set moment or minute of time be not here expressed. The cause of this punishment, is their wayes, that is to say, their wicked manners: also their transgression and rebellion, or falling from the true God, when as he notwith­standing had declared himselfe more vnto them, then vnto other nations; and vnto their priests more then vnto the rest of the peo­ple.

AN amplification by way of making the matter more plaine. For now the seuerall punishments are reckoned vp and declared, wherewith God will punish and plague these priests, and that pro­portionably vnto their sinnes, that looke after what manner they haue sinned, after the same they may be punished.

Two sinnes rec­koned vp in this verse, glut­t [...]nie and whoredome.But in this verse two kinds of sinnes are rehearsed, vnto the which is added a reason of the same also. Wherefore like as they abused their sacrifices both vnto the cramming and ouergorging of their bellies, and also vnto their wicked whoredomes, to wit, being full gorged with meate (for lust and wantonnes flowe from wine and good cheare) so they shall eate, but not be satisfied. For our satisfy­ing commeth not of the store of meate that we eate, but of the bles­sing of God vpon the same. For as it is in the Psalme 105. vers. 16. God calleth a famin vpon a land, & vtterly breaketh the staffe of bread. That is, as he giueth it strength to nourish for a blessing, so for a plague he taketh at his pleasure that power and vertue from it, whereof insueth famin and hunger. And as they did eate and were not filled, so they shall commit whoredom with many women for to get children, & yet their houses shall not be increased, but rooted out and perish. For these men haue a proud desire to continue their stocke and seede, but they shall be without seede, and shall beget no children. Being like to those of whom the Psal. 49. ver. 11. spea­keth, that thinke their houses and habitations shall continue for euer. The reason of this punishment is, because that they haue after such manner, and so stubbornly and shamefully forsaken God, that they haue no way kept nor cared for his commaundements. For in old times issue, and fruitfulnes in hauing of children, was a blessing that was promised vnto men fearing God,Fruitfules in hauing of chil­dren was in old time reckoned for an especiall blessing of God and not vnto prophane or lewd persons, and despisers of God. And therefore vnto the man that feareth God it is promised in the Psal. 128. ver. 3. after this ma­ner: Thy wife shall be as the fruitfull vine on the sides of thine house, & thy children like the oliue plants round about thy table. And vnto vs also that loue God, the number of children, especially such as bee godly, is a token of God his mercie towards vs. For by this meanes God doth witnesse, that he will be worshipped of vs in many ages, [Page 391]and reigne in our families. Wherefore let them praise God which haue begotten and brought vp many children to be dedicated vn­to God.

THis is the figure called Epiphonêma, or acclamation,What the fi­gure Epiphone­ma is, see Ionas cap. 2. ver. 9. whereby the Lord doth yet more fowlie detest the former vices of the priests, and sheweth them to bee most miserable, as the which doe bring them vnto a most shamefull passe: namely this, that now they are no more capable, or such as can receiue any faithfull admoni­tion, repentance, vnderstanding: but liue like vnto bruite beasts gi­uen onely to the filling of their bellie, and satisfying of their lust. And this doth Peter teach in euery age to fall out vnto other false Prophets in like manner 2. Epist. cap. 2. ver. 14.18. of whom he affir­meth that they haue eyes full of adulterie, and that cannot cease to sinne, beguiling vnstable soules: For they swell in speaking words of va­nitie: they beguile with wantonnes, through the lusts of the flesh, them that were cleane escaped from them which are wrapped in error. And experience it selfe proueth this to bee true both in the popish Bi­shops, and also Chanons, who are slow bellies, euill beasts, wholly giuen to whoredome and wine. Further, here is in three words de­scribed the life altogether of an Epicure, or plaine belly-god, name­lie, (whoredome, wine, and new wine.) And the Prophet doth distin­guish or make a difference betweene wine and new wine, both to shewe the gurmandise of these men, who mixed and drunke olde wine with Muste, that is, with new wine for pleasantnes sake: and also their vnsatiable wanton lust, who by this meanes did the more earnestly stirre vp themselues vnto whoredome. Now these things take from men their heart, or minde. For both drunkennesse and al­so whoredome doe very greatly weaken the reason and vnderstan­ding: yea, moreouer they ouer whelme and dul the common sense, and instruments of the same, so that they seeme rather beasts then men, which are giuen vnto these vices. With this place agreeth this saying taken out of Virgil his Epigram.

In rude meter thus:

And so forth, as there followeth.

The like is that saying of Ierome, Wine is poyson: from the which notwithstanding no Orders of Monks, professe they neuer so great holines, doe abstaine.

A continuing of the threat­ning against the whole peo­ple.THis is a continuing of the threatning of the wrath and iudge­ments of God: but the same is now directed vnto the whole people and not vnto the priests alone, as was the former immediat­ly going before. And the reason why GOD doth now turne his speech vnto the whole people, is, that the Israelites, that is, the rest of the people, which were not priests, should not thinke themselues (whilest they are ignorant of the true God, whilest they serue o­ther then him) to bee cleere and free from sinne before God: and therefore suppose themselues also to bee voyd from punishment, because not they, but the priests, are properly the cause of this euill; for these ought to teach the people. But according vnto the answer of Christ in the Gospell, not onely the blind guides themselues, but they also that follow those blind guides, are iustly punished, Mat. 15. ver. 14. If the blinde leade the blinde, both shall fall into the ditch. Furthermore, this selfe same sheweth, into what, and how shameful blasphemies of GOD, and horrible punishments they doe fall, the which vnder any pretence or colour whatsoeuer shall despise the true knowledge of God, drawne from his word.

Two parts of this verse.And this verse hath two things to be noted. First, the kind of ido­latrie or superstition, whereunto this people was giuen. The se­cond part sheweth the cause of this so shamefull blasphemie.1. The kind of i­dolatrie. The kind of sinne then, was not only common idolatrie, but that most shamefull manner thereof,2. The cause of the same. whereby the idolaters, as being curious, vaine, and ambitious men, doe enquire at their idols of things to come. The Prophet Isai noteth the same vice in the Israelites cap. 2. ver. 6. where he sayth: Surely thou hast forsaken thy people, the house [Page 393]of Iaacob, because they are full of the East maners, and are Sorcerers, as the Philistims. And againe, cap. 47. ver. 13. where he biddeth them in mockage seeke vnto their Astrologers and Soothsayers, that they, if they can, should foretell them of the miseries that were to fall vpon them, or were able to saue them from them: Let now the Astrologers, the starre-gasers, and Prognosticators stand vp, and saue thee from these things that shall come vpon thee. And this sinne of enquiting after things to come at idols, or any other, together with those that professe this knowledge, by what names soeuer they be termed, hath long since by God been condemned Deut. 18. ver. 10. for there God by Moses cōmandeth thus: Let none be found among you that vseth witchcraft, or is a regarder of times, (Tremchus tran­slateth them Planetarios) or a marker of the flying of foules, or a Sor­cerer, or a charmer, or that counselleth with spirits, or a Soothsayer, or that asketh counsell at the dead. How great a sinne it is to en­quire of things to come at id [...]. Doubtles this sinne taketh from God his gouernment of this world, and giueth it vnto idols, at whō the issues and falling out of things to come are looked for, and en­quired. It is therefore a most shamefull blasphemie against God. Further, in this place the vanitie of this kind of idolatric is refuted and mocked in one word, when as these idols, of whom the fore­tellings of things to come are asked, are called (wood or stocks) that is, a dead thing, and a staffe, that is, a dumme and dull thing: for so are idols called in contempt of them.

The cause of this filthie ido­catrie in the Is­raelites.And the cause or reason why the Israelites were giuen vnto this so filthie idolatrie, is this: because they had fallen away from the true God, and from his knowledge, and right and lawfull worship, and with great endeuour had betaken themselues vnto that spiritu­all fornication, that is to say, vnto the worshipping of idols. They were therfore deceiued by the selfe same spirit, of whom they were taught to worship idols, and by whom they were moued thereun­to, that they should at idols also aske the knowledge of things to come. For God giueth efficacie or strength of error vnto Sathan a­gainst those which haue not receiued the loue of the trueth, or haue forsaken the same, as Paul teacheth 2. Thess. 2. ver. 10.11. writing, that the comming of Antichrist is by the working of Satan, with all power and signes and lying wonders, and in all deceiueablenes of vn­righteousnesse, among them that perish, because they receiued not the loue of the truth, that they might be saued. And therfore God shall send them strong delusion, that they should beleeue lyes, and giue care vnto such predictions or foretellings, and vaine promises, and enquire [Page 394]and seeke after them.This Broccard is a peeuish Prophet yet now li­uing in Holl [...]d or at leastwise dead but very lately, of whom you may reade more in the fore notes. Let them therefore hereby beware, the which at this day enquire at Mathematicians, or Broccardical Sooth-sayen concerning the state of their things to come.

An amplifica­tion of their idolatrie.AN amplification of the Idolatrie of this people, taken from their exceeding great earnestnes in worshipping of Idols. For they doe it euery where, and in all places. They appoynt and dedicate al sortes of high trees vnto this sinne and wickednes: briefly the Ido­latry of these men is rather a madnes, then a sicknes. The Prophet Isay cap 57. ver. 7, 8, 9, 10. doth most liuely expresse their madding and gadding after Idols, sparing for no cost, nor trauel in worship­ping of the same, in this wise: Thou hast made thy bed vpon a very hie mountaine: thou wentest vp thither, euen thither wentest thou to offer sacrifice. Behinde the doores also and postes hast thou sette vp thy remembrance: for thou hast discouered thy selfe to another then mee, and wentest vp, and diddest enlarge thy bed, and make a couenant be­tweene thee and them, and louedst their bed in euery place where thou sawest it. Thou wentest to the Kings with oyle, and diddest encrease thine oyntments, and send thy messengers farre off, and diddest hum­ble thy selfe vnto hell. Thou weariedst thy selfe in thy manifold iour­nies, yet saydest thou not, There is no hope; thou hast found life by thine hand, therefore thou was not grieued. Wherefore God foreseeing this their outragiousnes in this sinne, set downe a law to restraine the same Deut. 12. ver. 13. where he speaketh thus: Take heede that thou offer not thy burnt offerings in euery place that thou seest, but on­ly in the place which the Lord shall appoynt thee. But there is a pu­nishment prepared for this so vile a sinne,A punishment answerable vn­to their sinne. and that according vnto the proportion of this spirituall fornication, that is, of Idolatrie with bodily fornication. For God threatneth that it shall come to passe, that those women whom among themselues they would haue to be most chast of all others, the very same shall among themselues commit fornication or play the whores. And these are their daugh­ters and their spouses, whom euery man would haue to bee chaste before his maydes, yea in a maner before their married wiues. And indeede the fornication of a spouse or betrothed wife with another [Page 395]before marriage is most filthy, as is also a man his daughters vn mar­ried: yet is not therefore the whoredome of the married wiues any whit the lesse, or the lighter: but the Prophet thus speaketh ac­cording to the iudgment of man, that they should vnderstand that [...] fornication should bee most grieuous vnto them, like as their fornicatiō was vnto God most grieuous & lothsome. After this ma­ner doth God repay home iust punishments vnto iniquitie and sin.

A reason why these Idolators should in such wise be puni­shed.THis is a rendring of a reason wherewith the Prophet confirmeth it to be most meet and right that these fornicators against God, should themselues also in their owne houses for a punishment see and suffer those most filthy fornications. Therefore this part of this verse is to be read by way of interrogation, or asking of a question: as thus: will I not, or shall I not visit your daughters when they are harlots, and your spouses, when they are whores? For that these separate with harlots the which they sacrifice with whores? A comparison shewing that their punish­ment shall be proportionable or agreeable vnto their sin. Further there is here set downe a comparison and proportion to expresse more cleerely this equitie of the punishment of God against them, to wit, That as these doe separate or put apart all the best & most choyce of their goods, to sacrifice vnto Idols together with their whores (for with Idolators these vices for the most part are common and goe together, to wit, spirituall fornication and bodily whoredome, the which are committed together, and in the same Temples. For as one sayth, the women come thither, that is, to those Temples for to beholde and gaze, they come that they may be beheld and ga­zed vpon: and therefore, that place sayth the same writer, hath the hurts & losse of chast shamefastnes, that is in those places they are many times dishonested.) So thē as they giue & bestow euery their best things vpon their Idols, when as they commit spirituall whor­dome with them: likewise shal those women kinde whom they ac­count most deare as are their daughters, & their spouses, play the whores and harlots most impudently, or shamelesly among them. Lastly, the conclusion of this whole place is added in these wordes:The conclusion of this place. This people that doth not vnderstand, shall fall or perish: to wit, be­cause they are without the true knowledge, worship, and feare of [Page 396]God. For here (vnderstanding) without the which the Israelites are sayd to be, doth not only comprehend the true knowledge of God, but also his true worship and fear, or the practise of this knowledg as in 1. Ioh. cap. 2. ver. 4. where he writeth: He that sayth, I knowe him, (that is, God) and keepeth not his commandements, is a lyar, and the trueth is not in him. For these two are alwaies to be linked toge­ther, to wit, knowledge and practise.

An admonitiō for the king­dom of Iudah.AN admonition, the which properly appertaineth vnto the peo­ple and kingdome of Iudah, at that time separated from the kingdome of Israel. For the Iewes are admonished, that they also sinne not after the example of the Israelites their brethren, and neighbours: and that they mingle not themselues with them, or defile themselues in their Idolatries, or any other their sinnes what­soeuer. For it appeareth sufficiently, that the Israelites by the ex­ample of the Iewes, and the Iewes by the following of the Israelites, ranne into all wickednes. Read for proofe hereof Ezech 16. from the verse 45. almost to the end of the chapter. Moreouer experi­ence it selfe doth teach, that neighbour people are easilie corrupted by neighbour people. For those things the which are practised or done among people dwelling neere together, those which are their neighbours, and doe dwell neere vnto them, doe easily imitate or follow, and take vp the same. So the Romanes quickly receiued the South sayings of the Hetruscians. Wherefore we are both pub­likely and priuately with all diligence to beware such so easie cor­ruption and infection. For in this case also doth the rule of Paul 1. Cor. 15. hold: Euil communication corrupteth good maners.

2. Parts of this verse.But this verse hath two partes. The first doth generally pro­pound or set forth the prohibition or forbidding, that the Iewes should nor corrupt themselues after the likenes of the Israelites,1. Generally set­teth d [...]wne a prohibition fro G [...]d vnto the Iewes. and especially that they should not giue themselues ouer vnto Idolatry or Idols, the which is expressed by the word Fornication or playing the harlot. And this communicating or taking part with other men their wickednes, god calleth (sin or guiltines) that is a most grieuous offence cleauing properly vnto them which doe sinne after the ex­ample of others: whereby they also become guiltie before God, as [Page 397]they in like maner are guilty whom they doe imitate or follow: and therefore worthy of the iudgement of God. This guiltinesse, the which by the mouth of God him selfe is pronounced or declared a­gainst those which are partakers of other mens sinnes (as Paul spea­keth 1. Tim. 5. ver. 22. where he saith to Timothie, be not partaker of other mens sinnes) is opposed or set against the many excuses, the which those both alleadge, and also faine vnto themselues, that imitate or follow other mens deedes, and sinnes: for being reproued they make excuses for themselues. The second part of this verse is an explication, or making more plain of the sinne,2. Maketh the same more e­uident and plaine. from the which the Iewes especially were to abstaine. He therefore rehearseth two sortes of Idolatry, common and most vsual among the Israelites (I confesse) but yet horrible before God. The one for that they went to Gilgal and Beth [...]el (the which here is called Beth-auen) that they might there doe seruice and sacrifice vnto their Idols.1. Their idolatry at Gilgal and Beth-el. Gilgal in this place I take not for the border of the kingdome of Israel, and as it deuided the boundes thereof from the kingdome of Iudah: but for a most famous Idol Temple, the which was builded in those places, and was commonly of all the Israelites frequented or gone vnto, and with great superstition worshipped and had in re­uerence. See hereafter cap. 9. vers. 15. cap. 12. ver. 11. And before Amos 4. ver. 4. and cap. 5. ver. 5. Beth-auen is named for Beth-el,Why Beth-el is here named Beth-auen. to procure hatred vnto that place by so hard and bad a name. For it was now no longer the house of God (as the name doth importe) but an house of Idols, or of iniquitie and wickednes, as Beth-auen doth signifie. Concerning the naming of it Beth-el read Gen. 28. ver. 19. There was more ouer another Beth-auen, and by the pro­per name thereof so called in the promised land, the which is di­stinguished and seuered from Beth-el, and was in the borders of the tribe of Beniamin neere vnto Hai, whereof read Iosh. cap. 7. ver. 2 and cap. 18. ver. 12, 13. Hereof we doe gather, that glorious and godly names of Cities doe not excuse them before God, or couer the euils that are there by the citizens committed. So the Temple of God is called, a denne of theeues. For the names are changed the things being changed, or else godly names doe turne vnto the greater hurt both of the places, and also of the inhabitants or dwel­lers in them, if they in godlinesse bee not answerable vnto their names.

2. Their abusing or swearing.The second kinde of their most filthy Idolatry, is the propha­nation or defiling and abusing of swearing. The which is then [Page 398]done, whē as we either sweare by the name of idols only, as is foūd fault withall Amos 8. ver. 14. when he sayth: They that sweare by the sinne of Samaria, and that say, Thy God, O Dan, liueth, & the ma­ner of Beer-sheba liueth, euen they shall fall, and neuer rise vp againe: or when as together with the name of the true God the name of [...] ­dols is vsed also in swearing. So was it at that time vsed to be done by the Israelites, the which the Iewes in this place are forbidden to imitate or follow. And against these that sweare by God and by i­dols, the Prophet Sophonias cap. 1. ver. 5. threatneth that God will plague and punish them, where he writeth, that God will cut off them that worship the host of heauen vpon the house tops, and them that worship and sweare by the Lord, We must sweare by the name of God only. and sweare by Malcham. For wee must sweare only by the name of the true God, and not by the name of Idols, or Saints. And therefore Deut. 6. ver. 13. Moses giueth this commaundement vnto the Israelites, saying: Thou shalt feare the Lord thy God, and serue him, and shalt sweare by his name. And Iere. cap. 5. ver. 7. accounteth this swearing by other thē by the true God, to be a forsaking of God, and a sinne so great that God cannot spare them that vse it, speaking there in the person of God after this ma­ner: How should I spare thee for this? Thy children haue forsaken me, and sworne by them that are no Gods?

A reason, why the Israelites are not to be followed of the Iewes.THis is a reason, why the Israelites are not to be imitated or fol­lowed of the Iewes, and this same reason is two-fold. The first is taken from the most foule and filthie fruit of the idolatrie, & wic­kednesse of the Israelites. And this is, That the Israelites being giuen ouer vnto those their sinnes, 1 and throughly inured and acquainted with them, haue now ceased by any meanes to bee ruleable and o­bedient vnto God: nay they haue vtterly shaken off his gouernmēt and yoke, as an vnruly heifer. Therefore lest the selfe same doe hap­pen vnto the Iewes, let them not bee partakers of the sinnes of the Israelites. And this is a description of wickednesse altogether past recouerie. For they are not compared vnto men in such sort rebel­lious: but vnto bruit beasts, and vnreasonable creatures, to the end that the blockishnes of these rebellious and stubborne persons may be shewed, and their foolish and peeuish minde bee described and layd forth as it were in his colours.

2. A second rea­son why the Iewes should not imitate the Israelites.The second cause is, a most lamentable effect of the same stub­bornnes of the Israelites against GOD, the which followed their idolatrie, and falling away from the true worship of GOD. And this is a most grieuous iudgement of God, wherewith they are [...]ortly to bee punished, the which estate and condition the Iewes should not vnwisely drawe and pull vpon themselues. And this iudgement of God against the Israelites is painted out vnder a si­militude taken from the estate of a poore lambe of an yeare olde, and most fearefull, yea solitarie also, and feeding in a ground or field of roomth and largenes enough indeede, but where as it can see no other sheepe with it. Vnder this similitude is foretold the laying waste of the land of Israel, by reason of their sinnes, the which then first happened, when as the three tribes which were beyond Ior­dan, were carried away by the Assyrians: and afterward when as the other tribes of the kingdome of Israel were caried away also by the same Assyrians. Therfore let not the Iewes pull vpon themselues the like punishment: and so consequently let them not bee parta­kers of their sinnes.

The conclusion.THis is the conclusion, whereby the most miserable estate of the Israelites is described, that they were now vtterly and whollie become idolaters: and therefore there is no part to bee taken with them, but they were to be forsaken and left in that their filthinesse, as those that were not at all to bee cured.Diuersitie of iudgements a­bout the mea­ning of this place. Now some doe attribute these words vnto God speaking vnto the Prophet: others attribute them vnto the Prophet himselfe speaking vnto the Iewes. In effect it is all one. Yet I for my part had rather haue them to be the words of the Prophet concluding and ending that his exhortation vnto the Iewes in the name of God.What the fi­gure Epipho­nema is, see Io­nas cap. 2 ver. 9. It is therefore the conclusion by way of an Epiphonema or acclamation, like as was before vers. 11. of this chapter.

1. What Synecdo­che is, see A­mos cap. [...]. ver. 21.This conclusion containeth two things. The one sheweth that this people of the Israelites, and the same vniuersally (for so by the figure Synecdoche I doe in this place take Ephraim for the whole kingdome of Israel) doth now whollie cleaue and is ioyned vnto their idols, and idolatrie, and hath fallen away vtterly from the true God and his worship. And therefore that now there is not one drop of true godlinesse remaining in them. The other part, 2 teacheth that [Page 400]which is the consequent, or followeth of the former, That therfore this people is to bee fled from of the godly, the which haue a desire to serue God sincerely or purely, and haue not a minde to defile themselues, or at least wise which would not themselues also fall in­to the most great daunger of falling away from God. So Paul. 2. Cor. 6. forbiddeth that we should not haue fellowship with the infi­dels or vnfaithfull ver. 14.15.16. Be not (sayth he) vnequally yoked with the infidels. For what fellowship hath righteousnesse with vnrigh­teousnesse? and what communion hath light with darknes? And what concord hath Christ with Belial? or what part hath the beleeuer with the infidell? And what agreement hath the Temple of God with idols? So the people of God are commanded to get them out of the midst of Babylon Apoc. 18. ver. 4. Goe out of her my people (sayth the voyce from heauen) that ye be not partakers in her sinnes, and that ye receiue not of her plagues. So Isai 48. ver. 20. Goe ye out of Babel: flee ye from the Chaldeans with a voyce of ioye. Furthermore, those images ori­dols are here called (Gnat sabbim) either for that they bring labour and sadnes in fearing of men:Gnat sabbim. or because they were the pictures of things labouriously polished, framed, or wrought. And by this meanes the vanitie and filthines of idols is declared and described, how greatly soeuer notwithstanding they bee esteemed of their i­dolaters and worshippers.

A confirmatiō of the former conclusion.A Confirmation of the former conclusion by their most filthie v­suall, and commonly reigning works. For the vices of the Israe­lites which are here reckoned vp, are the fruites and effects of that their falling away from God, by the which all order, gouernment, modestie, iustice, is declared to be taken away among them. And therefore all publike honestie is signified to bee now banished, and absent from them. And here the Prophet reckoneth vp three vices most vsuall among them, nay, which were rife in euery one of the people,Drunkennes. Whore [...]ome. to wit, Drunkennes, as before ver. 11. with the which hee matcheth continuall fornication, and such as in a maner was com­mon and openly vsed,Couetousnesse. as before ver. 11. The third vice, is Couetous­nes, and that in their very Iudges, whose words here expressed by the figure Mimesis, Mimesis, or I­mitation is a figure whereby we doe expresse the wordes, or gestures, or ma­ders of ano­ther, sometime in the good part and sometime in the euill; as here in the euil part he expres­seth the w [...]rdes of the [...]rthe­begging Iud­ges, Bring ye, bring ye. or imitation, or vttering them, as the Iudges, in their owne persons, were wont to doe, to wit (Bring ye, bring ye) [Page 401]doe shew how knowne, shameles, and vnbrideled the begging of these Iudges was, who shamed not openly to craue gifts. Yet doe these corrupt or spill the very best Iudges, and do blinde their eyes, and therefore Deut. 1. ver. 15.16. Moses sayth, that he charged the Iudges to iudge righteously, and that they should haue no respect of persons in iudgement, but should heare the small as well as the great. And Amos cap. 4.1. vpbraydeth thē in like sort, as doth our Prophet in this place, for that they say to their masters, Bring, and let vs drinke. And this shameles begging in Iudges and others of the like affection, Salomon Prouerb. 30. ver. 15 pleasantly expres­seth, when he sayth: The horseleach hath two daughters, which crye, giue, giue. But where as he calleth them stubborne or vnrulie wine, (for so according to Tremelius, he translateth that which others translate, their wine stinketh) this is the figure Metalepsis, Metalepsis, or Transsumptiō, is a figure, whē as the effects and actions of men, are attr [...] ­buted vnto the things them­se [...]ues, whereby men are stirred vp to doe the same. The which is made plaine by the example Al­beit that some doe otherwise describe this fi­gure, the which notwithstan­ding in some cases can hard­ly be discerned from the figure Metonymia. or Trans­supmtion (but others cal it rather Metonymia, of the which reade O­seas cap. 4. ver. 1.) where the deedes or effects of men, are attributed vnto the things themselues, with the which men being moued, doe the same. As here for example, when he followeth this translation (their wine is sturdie, stubborne or vnrulie) sturdines, stubbornes, or vnrulines is attributed vnto the wine, the which is in the men that drinke too much of the same, whereby they become bold, stub­borne, sturdie, and vnrulie, when they are drunken, that is, full of wine. So a worke or writing is called learned, by the which men doe become, or, are made learned. Compare with this place Pro. 20. ver. 1. where in like manner that is sayd of the wine and strong drinke it selfe, the which is in men that take too much, or are ouer­come with the same: Wine (sayth Salomon in that place) is a moc­ker (that is, it maketh men that are drunken with it, to be mockers) and strong drinke is raging, (that is, setteth men in a rage or a mad­nes, when they take too much of it) and whosoeuer is deceiued there­with is not wise. For drunkennes thrusteth forth the coward, or vn­armed man into battel, and maketh men dull, not forecasting of pe­rils or daungers that may insue, and so consequently, bold and de­sperate. Finally wines, some are called pleasant, otherwise swinish, othersome lyonish, because that they make men to be such, that are drunken with it, to wit, in conditions and maners like vnto swine, or lyons. Further, all these vices are amplified, or rather the most desperate estate of the Israelites past recouerie, by the maner of ex­cuse, where with these fellowes did couer themselues: to wit, They cast ouer their vices as a cloake the publike licentiousnes or disor­der [Page 402]and ignominie, or reproach. So then reproach and shame was their recouering, their buckler, or defence, and helpe when they were reproued. And moreouer this place sheweth, if there bee any bad custome, or if any vices doe publikely reigne and get the vp­per hand, that the same notwithstanding bring or giue no p [...]rdo [...] or excuse vnto sinnes, or men that doe sinne. For Paul Rom. 1. ver. 21. teacheth, that the generall ignorance of the heathen was not by the vniuersalitie thereof priuiledged against God his iudgemēt, be­cause that they had so much light left vnto them by the view of the creation, as made them voyd of all excuse, for that knowing God, they did not glorifie him as God, neither were thankfull. For the onely word of God written ought to bee vnto vs for a true rule of our whole life against all licentiousnes or disorderous liuing and li­bertie in sinning,A golden rule for the directiō of al our ac­tions. bee it neuer so publike, common, and vnpuni­shed.

An answere vnto the last part of the for­mer verse.AN answere vnto the last part of the former verse, wherewith ob­stinate or stubborne persons, doe thinke with themselues to co­uer very well themselues and their vices, when as they obiect the common manners, bee they neuer so corrupt, shamefull, and re­prochfull, for a buckler for their sinnes. God therefore maketh an­swere that all such excuses are vaine, and not worth a rush. And this their vaine and balde excuse he sheweth and setteth out by a simi­litude and Metaphoricall kinde of speaking,What the fi­gure Meta­phora is, see Amos cap. 4. ver. 12. when as he sayth, that the winde shall carrie away with it this defence or reproach, that is, this publike course and excuse of their liuing, and binde it to her wings to bee conueied into the vtmost and vnknowne parts of the world, so that there shall no such excuse as this remaine for them. So in this sense sinnes are said to be cast into the sea. So a Poet saith speaking of periuries, And he commandeth the swift South windes to carrie them into the sea: whereas he teacheth that periuries are not to be seared, or that they are to be contemned, or set at naught, These men therefore shall be confounded and ashamed, whatsoe­uer faire glose they set vpon their idolatrie, and whatsoeuer defence they seeke from any where. Wherefore he concludeth, These stub­borne and stiffenecked persons shall be ashamed in the ende, be­cause of their idolatrous sacrifices, neither shall the common going [Page 403]of this sinne without punishment excuse them vnto God. Let the whole world marke this, and by the same learne to be wise.

Another Ser­mon.A New Sermon, but such a one as is very fitly ioyned vnto that which went before. For the former Sermon properly respected or concerned the whole people (albeit that something were inser­ted or put in by the way touching the priests, as the most true cau­ses of that ignorance of God, the which was in the people) but now this Sermon striketh all the heads themselues of this people, that is, both them of the Church (who here are called by the name of priests) and also them of the common wealth, whom GOD here comprehendeth vnder the names of the house of Israel and the house of the King: albeit I will not denye the same vices to haue been also in the people the which reigned in these princes: but so farre forth, as the common people is wont to imitate or follow their princes and heads, which are set ouer them. For this is a common saying, Such as are the Princes, such are also the rest of the citi­zens.

Two parts of this verse.But this verse hath two things first of all and generally to be ob­serued and marked. To wit, the alluring & exhorting of these prin­ces or heads to heare. And secondly,1. An exhortatiō. the shewing or setting downe of the matter it selfe, whereof they are warned and accused.2. The matter it selfe, whereof they are accu­sed. The first part hath two sorts of hearers, The priests, and the rulers of the cōmon wealth. The first part sheweth both who are requested here by the Prophet, or spoken vnto expresly and by name: and how diligently and ear­nestly they are stirred vp to heare. And all those are requested to heare, which are rulers ouer the people, of the which generally there are two sorts: namely the Priests, and the Gouernors of the common wealth. The Priests haue the rule of holie matters, or of things appertaining vnto the seruice of God among the people. And albeit to speake properly, that the Priestes of these Israelites, that is, of the kingdome of Israel were in deede & trueth no Priests, as neither of the tribe of Leuie for the most part, nor of the familie of Aaron: nor attending or doing their seruice in the Temple of [Page 404]God: nor offering any lawfull sacrifices: nor vnto God: yet by the figure Katachrêsis, Katachresis, or misusage of speech, is a fi­gure, whereby we improperly giue names or titles vnto per­sons or things, the which in deede and in trueth belong not vnto them, as the exāples here alleadged d [...]e make verie plaine. or misusage of speech they are called Priests, as the popish Bishops are called Bishops, to the end that they may vnderstand by the very name and degree of dignity the which they attribute vnto themselues, that they are most iustly condemn [...] Of Gouernors and Magistrates of the common wealth there are in this place made two sorts: namely, the house it selfe of the King, that is to say, the chiefe Magistrate, as is the King himselfe, his Nobles, Courtiers: and the inferiour Magistrate, that is to say, such other gouernors and officers which in euery citie bare rule in ministring of law matters, and ordering of the common wealth, the which are here called the house of Israel, because that these inferiour Iudges were heads of the people, and doe represent the whole people. So the Consistorie, or Senat of the Church is called the Church Matth. 18. ver. 17. So then all these are stirred vp to heare, and that most di­ligently. For hereunto appertaineth it that the Prophet speaketh seuerally vnto them, distinguishing his speech and frame of words as it were loosely and without ioynts and coniunctions copulatiue to knit and binde it fast together, whereby he calleth euery one of these orders by their name and seuerally. Vnto this also it maketh that the Prophet vseth these words, Heare, hearken, giue eare: for these words doe signifie that there is required of them very great attention or eare-giuing. For God doth craue and looke for it at their hands. And hereby appeareth that all sorts of men, be they of neuer so great excellencie and dignitie: and that all orders and states of the common wealth in the Church of God, how high soe­uer they bee (as is the royall dignitie and honor of a King) are not­withstanding subiect vnto the word of GOD, because that is the scepter of the kingdome of God, and the voyce of God himselfe, vnto the which all and singular the members of the Church ought to obey, yea and all mortall men besides. For so Paul speaketh of the maiestie, might, and power of the Gospell, when he compareth it vnto the powerfull weapons and munitions of warre 2. Cor. 10. ver. 5. Casting downe the imaginations, and euery high thing that is exalted against the knowledge of God, and bringing into captiuitie e­uery thought to the obedience of Christ.

2. Part. The matter it selfe, whereof they are accu­sed.Now is set foorth the matter it selfe, or the accusation against these rulers of the people, the which is manifold or of sundrie sorts, as appeareth by the verses following: but here in this verse one kind alone of their wickednesse, and the same most grieuous, is re­proued, [Page 405]and described by a very shamefull similitude. The Prophet therefore pronounceth or sheweth first of al, that these iudgements or threatnings of God the which he is to vtter, are properly direc­ted and doe appertaine vnto them. The reason, because that they [...]e in the people, although the rulers of the same yet most merciles and cruell theeues: not Fathers of the people, not Pastors: but Wolues and Destroyers. For they are a net vnto the common peo­ple, and the same spred, that the people committed vnto them may fall into their nets. They are such, as are those theeues and robbers, who in Mispha and Tabor did rob the passers by, and such as they could meet withall.The craftie crueltie of the rulers. The Prophet therefore doth signifie that these princes and rulers with great subtiltie, deceites, and guiles were wont to intrap the poore people, whom afterwards they might both spoyle of their goods, and when they had spoyled them, trea­cherously and mercilesly murther them. And these are the vsuall and common arts, courses, maners, and most wicked kind of life, v­sed notwithstanding (as it is well knowne vnto all men) of all Ty­rants, or men that abuse publike authoritie, albeit otherwise in it selfe lawfull.

The first am­plification of the former wick [...]dnesse.THe first amplification of the former wickednesse, taken from the maner, which these vsed in spoyling and killing of the peo­ple committed vnto them, whose keepers and pastors they ought to haue been. For to the end they might the more easely robbe and spoyle them, and exercise their crueltie against their flock commit­ted by God vnto their trust, they doe seeke most deepe and hidden or secret places, that is, deceipts and subtilties. And after this ma­ner doth Dauid describe and set out in their colours such kinde of craftie and subtile oppressors in these words Psal. 10. ver. 8, 9, 10. He lieth in waite in the villages: in the secret places doth he murther the innocent: his eyes are bent against the poore. He lieth in waite se­cretly, euen as a lyon in his denne: he lieth in waite to spoyle the poore: he doth spoyle the poore, when he draweth him into his net. He crow­cheth and boweth: therefore heapes of the poore doe fall by his might. In this therefore did these princes and rulers imitate, or do after the maners and disposition of most wicked and craftie theeues raung­ing and rouing vp and downe in the woods, who to the end they [Page 406]may the more safely murther and cut the throates of trauailers and wayfaring men, they stay for them in most hidden and secret dales and valleyes, and prepare such ambushments to intrap and catch them as they are least aware of.What the fi­gure Metapho­ra is see Amos cap. 4. ver. 12. And further by this Metaphor of profound or deepe places and corners are signified the diuellish & most craftie counsels of tyrannous Magistrates against the people, (whom they are wont at their pleasure both to spoyle and to mur­ther) the which notwithstanding by them are couered with most glorious pretences and edicts, so that nothing is more filthie and shamefull then these diuellish shifts, and nothing more deepe then these secret and deepe deceipts and subtilties. So Apocal. 2. ver. 24. God sayth to them of Thyatira that haue not knowne the deepnes of Satan, (meaning his secret and hidden craftines and subtiltie co­uered vnder the glorious titles of high & most singular knowledge and learning) he will put vpon them none other burthen. But here in this verse God by way of contraries doth expound and declare himselfe, what maner a one he will be vnto these tyrannous op­pressors, to wit, he will oppose or set himselfe against all their sub­tilties, be they neuer so subtill. So then when he sayth (I haue been a rebuker, or there shall be a chastising or rebuking vnto these) he mea­neth that he will chastise, correct and punish them: yea and that all of them, so that neither their dignitie, nor their subtiltie shall be able to couer any of them, or to deliuer them from the hand of God. Wherefore, although they be the rulers of the people, yet notwith­standing haue they a Iudge, that is aboue them, or higher then they.

A Rendring of a reason, the which setteth the nature of GOD a­gainst that double counsell of the craftie princes.The cleere sightednes of God set against their hidden subtilties: and the trueth of their deedes and life mat­ched against their c [...]loured wickednesse. And against their craftie subtilties and hypocrisie, and their couered fetches, he setteth the cleere sightednes of God, wherby he throughly know­eth all and euery of vs both within, and also without. And against their sinnes so well coloured and ouerpainted, God matcheth the trueth it selfe of their deedes and life. The trueth is so, that these ty­rants labour to cast a cloude or a mist ouer their deedes tyrannicall, that is, most full of couetousnesse and crueltie, and that in the ende do they accomplish before men: but not before God, what depths, [Page 407]and subtilties, and craftes soeuer they doe seeke out and hunt after. For God knoweth them, and pronounceth or declareth their deeds to be most filthy whordomes, & most vncleane wickednes. Wher­fore this verse contayneth a most certaine contrarietie set against [...]hese words of the verse before going (Going aside they seeke deepe corners) that is, they lay colours and pretences or gloses ouer their haynous offences, shewing here that God for al their hiding & co­uering, knoweth and seeth them well enough. This contrarietie then, as I haue sayd, standeth vpon two poynts, of the which the first setteth the cleare sightednes of the eyes of God, and his most high knowledge, the which he hath of euery particular man, and their counsels against the deceits of these Princes and Rulers. For God is he that knoweth the heart and all things are manifest or o­pen in his sight. As the writer to the Hebrewes cap. 4. ver. 13. wit­nesseth, saying: Neither is there any creature, which is not manifest in his sight: but all things are naked and open vnto his eyes, with whom we haue to doe. Wherefore God saith, I know Ephraim: this Israel is not vnknowne vnto me, that is to say, these kings and princes of the kingdome of Israel: but they are well and throughly knowne and seene into of me, what they hide in their heart, what they doe, what they thinke and dissemble, I knowe it all. Therefore by the name of Ephraim I thinke the kings to be noted: and by the name of Is­rael, the Counsellers. For out of the tribe of Ephraim came the first kinges of this kingdome. The house of Israel were called the Counsellers before. God therefore knoweth them all, both as a witnesse, and also as one that will bee a iudge, and a punisher of their wickednesse.

The second part of this contrariety pronounceth plainly of the deedes of these Princes, to wit, that they all are so wicked and fil­thy as is fornication or whoredome: so that they make them all to be vncleane and defiled howsoeuer they may seeme vnto them­selues to haue well coloured them, and that the same among men be thought to be iust. Compare this place with the Psal. 94. vers. 7, 8, 9, where the vngodly thinke to keepe their Tyrannie and op­pression from the knowledge of God, as the Prophet in that place bewrayeth their pretences, saying: Yet they say, The Lord shall not see: neither will the God of Iaacob regard it. Vnderstand ye vnwise among the people: and ye fooles, when will ye be wise? He that planted the eare, shall he not heare? or he that formed the eye, shall hee not see? where he saith, Thou art become an harlot, I take the word fornica­tion [Page 408]in this place generally for euery kinde of most filthy sinne, as it is taken in Paul Ephes. 5. ver. 3. and 5. for vncleannesse:Whordom here taken generally for euery filthy act as to the E­phesias it is ioyned with vn­cleannes, and seemeth to be set for all kinds of the same. and not onely for vnlawfull lying of man with woman, or for idolatry. For it is expounded by the Prophet himselfe by the word defiled, where he addeth by and by (and Israel is defiled.) After the same mane [...] and in the same sense and meaning doe I take the selfe same word in the verse following.

The second amplification of the wickednes of the P [...]iests and Rulers.THe second amplification of the same wickednes both of the Priests, and also of the nobles and Princes, taken from the vnre­courable obstinacie or stubbornnes of their minde. For they are so forlorne and drowned in their vices, and delighted with the same, that they will not by any meanes amend the same their wicked life, or once so much as thinke, or goe about to doe the same.

2. Parts of this verse.And this verse hath two especial points to be noted. The one the description or setting out of a sinner past hope of amendment: The other the cause of the so miserable estate of such kinde of per­sons, the which is here shewed to bee twofold.1. The descriptiō of a desperate sinner. Concerning the first, those are sayd to be past recouerie, the which by no meanes do labour to amend or reforme their wicked life, nor giue themselues vnto those workes, and actions of life, by the which they may bee conuerted vnto God: but the which perseuere or continue in those workes, by the which they are turned from God daily more and more. Such therefore runne dayly from worse to worse, of whom it is sayd in the Psal. 64. ver. 3, 4, 5, 6. They haue whet their tongue like a sworde, and shot for their arrowes bitter words: to shoote at the vpright in secret: they shoote at him sodainly, and feare not. They en­courage themselues in a wicked purpose: they commune together to lay snares priuily, and say, who shall see them? They haue sought out iniquities, and haue accomplished that which they sought out, euen e­uery one his secret thoughts, and the depths of his heart. By so lamen­table effects therefore is vnderstoode who are desperate sinners, & such as cannot repent: for whom therefore most grieuous iudge­ments of God doe awayte and remaine. Now to turne vnto God is to conforme and frame their life according vnto the law of God.

And now there is here expressed what are the causes of this so [Page 409]miserable a fall and estate of such kind of sinners. The one is,2. The causes of their so misera­ble estate. The spirite of vncleannes and of filthy lusts wherewith they are lead, and fully gouerned. The other, The ignorance of the true God, and his word written, the which it selfe is also the cause and foundation of the former, that is, of the spirite of vncleannes. And surely,1. The spirit of vncleannes. they which know not God, are not ruled by the spirite of God. For as Paul teacheth Rom. 8. ver. 14. As many as are led by the spirit of God, 2. The ignorance of God and his word. are the sonnes of God. And they which are not led by the spirite of God, they must needes follow the spirit of the flesh, and of the di­uel for their guide and Captaine. For if you liue after the flesh (saith Paul in the same chapter ver. 13.) ye shall dye: but if ye mortifie the deedes of the body by the spirit, ye shall liue. For wee are subiect and obey either God or the diuel, and so consequently the lustes of the flesh. For as it is Mat. 6. ver. 24. We cannot serue two masters, God, and the diuel. And Luk. 16. ver. 13. we are likewise taught the ve­ry same. So then there is no meane. Hee that is without the spi­rit of God, hath the spirit of the diuel.

A confirmatiō of the former accusation.A Confirmation of the former accusation by the pride of the Is­raelites, and by their boasting in their sinnes, nay in their hay­nous wickednes: where in is contayned the third amplification of their lewdnes, as being such, who not onely sinne desperately, but also doe glory, and are proud of their outragious offences. These men therefore became daylie more proude, more disdainfull, and intollerable: which thing sheweth their minde to haue been de­sperate. So are the wicked rich ones described Psal. 73. ver. 7, 8, 9. Their eyes (sayth Dauid) stand out for fatnes: they haue more then their heart can wish. They are licentious, and speake wickedly of their oppression: they talke presumptuously. They set their mouth against heauen, and their tongue walketh through the earth. Therefore here in this place God bringeth this selfe same their pride for a witnesse against them of their lewdnes, that looke whereof the vngodly are most proud, by the same most especially they may be condemned of GOD, and the same may bee a most heauy witnesse against them.

And now in the second parte, or in the parte of this verse fol­lowing [Page 410]God doth adde and set downe the punishment of this so great and so wicked stubbornnes and disobedience,2. The punishmēt of their great disobedience. the which by the former description appeareth to be most iust. And this punish­ment containeth the ouerthrow and destruction of the whole nati­on, and of the Princes themselues especially (the which here als [...] are noted by the name of Ephraim and Israel.) All these Princes, Priests, and nobles therefore shall fall, that they themselues toge­ther with their dignitie shall nowe bee no more at all in this king­dome. For this kingdome also it selfe shall bee destroyed for the same cause. Wherefore by this it appeareth most plainly ho [...]e greatly the sinnes of the Rulers doe hurt both themselues, and also the whole people and kingdome ouer which they doe rule. There is added moreouer in stead of a confirmation,The figure Hy­pophora. What this is, see Amos cap. 5 vers. 21. and as a certaine Hy­pophora, or answering of an obiection (Iudah also shall fall.) For the Israelites albeit that themselues were neuer so corrupt and wic­ked, were wont notwithstanding against such threatnings of the Prophets to obiect the examples and manners of the Iewes, who were neuer a whit better then they, yea many times worse: and yet were they called and sayd to be the people of God by the same Prophets, and such as should be saued, and the beloued of GOD. And to shew that the Iewes were worse sometimes then the Israe­lites, the testimony of Ezechiel cap. 16. ver. 51. is sufficient, where he speaketh of them thus: Neither hath Samaria (by which hee meaneth the Israelites) cōmitted halfe of thy sinnes, but thou hast ex­ceeded them in thine abominations, and hast iustified thy sisters in al thine abominations which thou hast done. The Prophet Oseas there­fore answereth, The Iwes also shall fall, because of the same sinnes, that you should not for this cause sooth and delight your selues in your sinnes: or in them promise vnto your selues escaping without punishment, because others also sinne as well as you.

THe amplification of the former iudgement or punishment pro­nounced against them,An amplifica­tion of the for­mer punishmēt because that then, how earnestly and di­ligently soeuer they goe about and labour to appease God with their sacrifices, and to seeke him, they shall not haue him either mercifull vnto them notwithstanding, or finde him. And surely [Page 411]this is a most iust punishment of so great disobedience of men con­tinuing in sinne, that like as they themselues were hardened at the admonitions of God: so God also should waxe hard and deafe at their prayers. And that nowe therefore he should not heare them nor helpe them being oppressed, although hee bee called vpon by them neuer so much. So Hebr. 12. ver. 17. it is saide of Esau ma­king at the first small account of the blessing, That afterward hee was reiected, and found no place to repentance, though he sought the blessing with teares. And Ierem. cap. 11. vers. 11. God sayth of the obstinate Iewes, Behold I will bring a plague vpon them, which they shall not be able to escape, and though they crye vnto me I will not heare them. And to the same effect, and almost in the same wordes he speaketh Ezech. 8. ver. 18. Therefore will I also execute my wrath: mine eye shall not spare them, neither will I haue pittie: and though they crie in mine eares with a loude voyce, yet will I not heare them.

This verse hath two chiefe poynts to be considered. The one,2. Parts of this verse. The preposterous or ouerthwart desire of the vngodly persons, who then at last remember God in their most grieuous miseries and afflictions or troubles,1. The wicked flee vnto God onely in their trou­bles. that they dreame that they can appease him with externall or outward things onely, as with fatte, or costly sacrifices, or with a great company of sacrifices. And therefore in such a case or at such a time they spare neither sheepe, nor the whole heard it selfe of greater cattell. But they offer not vnto God those things which are true sacrifices indeede, and acceptable vn­to him, as is faith, repentance of minde, conuersion or truely tur­ning vnto him, the remembrance of the couenant made with them for the Messias sake. And therefore Dauid Psal. 40. ver. 6. knowing that God respecteth not the outward sacrifice onely, sayth: Sacri­fice and offering thou didst not require: (for mine eares hast thou pre­pared) burnt offering and sinne offering hadst thou not required. But Psal. 51. ver. 17. he sheweth with what sacrifices God is well plea­sed, where he sayth: The sacrifices of God are a contrite spirite, a contrite and a broken heart▪ O God, thou wilt not despise. Wherefore Paul Rom. 12. vers. 1. exhorteth the Christians that they giue vp their bodies a liuing sacrifice, holy, accept able vnto God, which (hee sayth) is their reasonable seruing of God. But God is then said to be found of vs (who otherwise is euery where) when he is felt of vs to be fauourable, a helper, mercifull, and hearing vs.2. Why God is not found of them, that seeke him.

The other poynt here to be noted is, why God is not found of them that seeke him? to wit, because God doth altogether with­drawe [Page 412]draw himselfe from obstinate persons, and such as are past hope of amendment. For they haue cast away all faith in him, yea that which they had once tasted of, of which like kinde of men you read Hebr. 6. And without fayth no man can finde God. God indeed hateth sinnes, and the same doe driue away God from vs. And Isai cap. 59. ver. 2. telleth the people of his time, saying: Your ini­quities haue separated betweene you and your God, and your sins haue hid his face from you that he wil not heare. To which purpose see Psal. 5.God forsaketh not al sinners at the first. But God doth not forsake all sinners, nor yet forthwith and by and by, so that he will quite and cleane turne himselfe from them. For he is present with them that call vpon him. But when as men haue willingly fallen into so deepe a gulfe of vngodlines, that they are past amendment, and doe sinne with the whole affe­ction and delite of their minde: then God doth forsake them, and withdraweth himselfe from them. For they which are such, haue vtterly cast off the holy Ghost: nay to say the trueth, they neuer truly had him, but were hypocrites and dissemblers, of whom Iohn saith epist. 1. cap. 2. vers. 19. They went out from vs, but they were not of vs: for if they had been of vs, they would haue continued with vs. And therefore cap. 3. vers. 9. hee further affirmeth, That whosoeuer is borne of God sinneth not (that is, giueth not himself ouer wholly vnto sinne) for his seede remaineth in him, neither can bee sinne because he is borne of God. Wherefore of such kinde of despe­rate and malicious sinners God is not found.

An amplifica­tion of their wickednes ta­ken from the circumstance of the person of God, and also from the person of the Israelites themselues.AN amplification of their wickednes, that both the cause of God his withdrawing himselfe from them may be vnderstoode: and also the greatnes of their shamelesnes and disobedience. The am­plification is taken from the circumstance of the person of God, whom these haue forsaken. For he is Iehouah, that is, that same true, most mighty and alone God. Also from the person of the Israelites themselues, the which by an especiall couenant had vowed themselues vnto that God: and as it were by a contracted mariage had agreed within themselues, that the same God should be their husband; and they the chaste spouse of God, playing the harlot at no hand. And therefore Paul 2. Cor. cap. 11. vers. 2. in [Page 413]regarde of this spiritual marriage betweene Christ and his Church, sayth of the Corinthians a member of the same, That he was ielous ouer them with a godly ielousie, because he had prepared them for one husband, to present them as a pure Virgin vnto Christ. See before touching this marriage cap. 2. ver. 16. And yet this couenant not­withstanding, they had ioyned themselues vnto others, and had played the harlots both in body, and also in minde. In mind with Idols, as hath been sayd before. In bodie with strange women a­gainst the commandement of God Deut. 7. by whom they had be­gotten strange children, that is, not of the seed of Abraham, or of another, then the blood of Abraham, to wit, they had begotten them of a strange woman the which should be notwithstanding a part of the people of God. Of this matching with strange women, see Ezra 10. Nehem. 13. And by this meanes they did commu­nicate or impart the heritage vnto others thē vnto the true sonnes of Abraham, against the graunt and pleasure of God, that is, of the true Lord and right owner of that land. Which is vnlawfull to bee done euen among men, and in those lands which we hire, and paye farme and rent for: much more is it vnlawful in that land, the which God had appoynted to the seede of Abraham only.

Their punish­ment shalbe a­greeable to their sinns.Last of all is set downe, with what punishment they shall in the end be punished by God for this so vile pleasure in playing the har­lots, to wit, with a punishment answerable and most agreeable vn­to their sinne. For a moneth, that is to say, their monethly termes, and that same most filthy corruption shall deuour and defile them, and weaken all parts of their bodie. Others take the word (moneth) for their seede, the which they shall not bee able to keepe, like as harlots and vnchast women cannot keepe the same. But I for my part had rather to referre this punishment vnto termes, fluxes or issues of seede, hemeroids, or the Piles, and such like bloodie issues, the which may happen as well vnto men as women sometimes. And these kindes of diseases are very troublesome, and grieuous, the which in the end doe bring a consuming of the whole body vn­to those which are haunted with them, and weaken the partes of their bodies, take away the colour of the face, and to bee shorte, weare them a way by little and little, and consume, and eate vp their whole body with paines most grieuous, that which they finde, and haue proofe of, which are taken with the sicknes of Naples, that is the filthy disease of the poxe. And this to be true in the Iewes at this day, experience doth teach, who are knowen peculiarly to [Page 414]haue many foule bloody diseases. For the Iewes said, Let the blood of Christ be vpon vs, and vpon our children Mat. 27. ver. 25. And a­mong other diseases the which for their not walking according vn­to God his commandements, are threatned vnto them Deut. 28. ver. 27. issues and followings of blood is reckoned, where Moses writeth thus: The Lord will smite thee with the botch of Egypt, and withe the emeroids (vnder which he comprehendeth all maner of bloodie issues) and with the scab, and with the itch, that thou canst n [...] be healed. So then experience it selfe doth plainly confirme mine o­pinion, and my interpretation.

A confirmatiō of the former threatnings of God.A Confirmation of the former threatnings of God against the Israelites and Iewes by the adioyntes. For it appeareth that they shall both perish, in as much as God doth will the same to be forthwith proclaymed, and that openly in the borders of both peo­ple and kingdomes. And therefore God will haue cryers of this punishment and destruction to be sent, the which should affirme that thing to come to passe, the which God by Oseas hath foretold. And this place is a very notable Hypotyposis, The figure Hy­potyposis, which what it is, see Amos cap. 8. ver. 12. or liuely setting fon [...] of the matter, where by it seemeth in such sort to bee described as if it were represented or shewed to be seene with the eyes in a ma­ner.

This description hath two things to be noted. First the place where these things are willed to be proclaimed.1. The place wher this proclama­tion is to bee [...]s [...]e. And this is not cōmāded to be done in one place alone, but in diuers, as namely in Gabaa, or Gibeah, Rama, & Beth-auē, al which were border towns betweene both kingdomes. For thus, when as warres are proclay­med by Heraults, the warre is proclaymed, and published to bee notified in those Cities and townes especially, which are the boun­ders of the kingdome. But it is added also, (in all Beniamin) the countrey of which tribe bordered vpon those townes, and that be­hinde and not before them, and the Prophet himselfe also prophe­siyng in Israel. Wherefore Beniamin is sayd to be after or behinde in respect of the scituation of the place, after such sorte as it stoode then before the eyes of Oseas turning himselfe vnto Israel, vnto whom he spake. And Oseas maketh mention of Beniamin about the other tribes, because that the first tempest of GOD his iudge­ments [Page 415]laide harder vpon that tribe then vpon the rest, and therefore it is expreslie set downe by name. For out of that quarter com­monly the Iewes and the Israelites crushed each others with warres.

2. The phrase or maner of spea­king.The second part of this verse containeth the kinde or maner of speaking here vsed by the Prophet, which is vnioynted as it were and loose, and not tied together with any bands of coniunctions coplatiues. Therefore he repeateth one thing after diuers maners, both that hee might thereby the more stirre vp both nations, and confirme and auouch that the thing which here is rehearsed, should come to passe indeed and in trueth. Hee therefore thus speaketh with great earnestnes, to awaken these dull and blockish fellowes.

A shewing what was by the Heralts to be proclaymed.AN explanation or making of the matter more plaine. For hee layeth downe the thing, the which by these Heralts was to bee proclaimed, To wit, that Israel should be destroyed, and brought into an horrible or fearefull wast or wildernes. And although that vnder the name Israel the whole people bee comprehended, yet in my iudgement these threatnings also doe peculiarlie and especial­lie concerne the Priestes and Nobles of Israel, as may appeare by the course of this whole chapter.The time, when these things shall come to passe. And he doth set downe the day or the time, wherein these things shall come to passe, to wit, that time in the which God will no longer, as he then did, chastice and cor­rect Israel in bare wordes onely, but in deed, and wil make this selfe same ouerthrow and punishing of them to bee knowne by the e­uent or falling out of the matter, vnto all the tribes and prouinces of that kingdome of Israel. The which thing came to passe, or was fulfilled, by the Assyrians vnder Oseas the last King of the Isra­elites. Therefore albeit that God oftentimes doe seeme to be slack and to make delayes, or from day to day to put off the punishment of mens sinnes, yet in deed and truth be sheweth in the end that he hath spoken the truth, and hath not threatned in vaine: because that those threatnings doe at the last appeare and come to passe.

The figure Me­tasthasis, or Transition, is when as we ei­ther brieflie repeate what hath been said, or else shew what remai­neth to be said. When both these things are performed to­gether, then is it called a per­fect transition: when but one of them, as in this place, then is it called an imperfect tran­sation, or pas­sing to another matter.THe figure Metasthasis, or Transitio, or passage to another mat­ter. For after that the Prophet hath set out the punishment the which did hang ouer the heads of the Israelites: he passeth vnto the Iewes, whose sinnes and punishment like to insue for the same hee now declareth also. And that these things also doe appertaine and are to be referred vnto the Priestes and Nobles of the kingdome of Israel especially, the wordes themselues of the Prophets doe de­clare.

This verse hath two partes. The first sheweth the sinnes of the Iewes, and that by a metaphor (which what it is, see Amos cap. 4. ver. 12) or similitude. For they are compared vnto those that re­moue and maliciously confound land markes. Whereupon insue great hurliburlies and disordering of things, yea and sometimes warres and fallings out euen among citizens themselues, or among kingdomes. Hereof is that saying of Ouid:

In English thus: