Commentary on the Old Testament Volume 2-4

CHAP. I.

THe Prophet having told of his descent, and whose son he was, verse. 2, 3. he stirreth up old and young to diligent attention, and to publish what he was about to say to their posterity. Then verse. 4. he saith, what the palmerworm hath left, the Locust hath eaten, what the Locust hath left, the Ganker-worm, and what the Canker-worm hath left, the Caterpillar. Vulg. Erucha, Locusta, Bruchus, Aerugo, and Lyra saith, that Bruchus is a young Locust, yet without wings, but when the wings be grown it is a Locust. These are all destroyers of the fruits of the earth, as the Locusts in Egypt are set forth to be, but the last best rendered e •• go, the mildew, which makes corn, when it is grown up, to wast and come to little or nothing, whereas this is spoken of as a judgment, the like to which had never been before, and the exordium or entrance to it is such to stir up to hear and record, it is by some thought, that this is not to be understood according to the letter, but that under these destroying creatures men are represented, viz. the four Monarchies of the world, by whom the Jews suffered grievous things, till that at the last they were utterly destroyed, the Assyrian, Babylonian, Grecian, and Roman. Some yet that understand it likewise make the Assyrian and Babylonian 1. the Mede and Persion 2. the Grecian 3. the Roman 4. and some will have the four times of the Babylonians or Chaldeans coming against the Jews meant, who if anything were lest, the first consumed the next, and if not the third and the fourth. The first time was when Nebuchadnezzar came against Jerusalem in Jehoiakim’s time, and carried away the precious vessels of the Lord's house. 2. When he carried Jehoiak in away prisoner. 3. When in the days of Zedekiah he took Jerusalem. 4. When Nebuzarad • n his steward came and burnt the house of the Lord and the Kings, &c. For my part I see so much for this understanding, and so little for the literal, that I hold it the best. For immediately after this threatened, calling upon the drunkards to awake, Vers. 5, he saith verse. 6. a Nation shall come up upon my land, which makes it plain, that he meant not the very Locusts, &c. but men destroying like Locusts and Caterpillars, &c. For anything, that may be said for the understanding of it according to the letter, it is only conjectural. For ask them that are for it, when Joel threatened this, or spake of it being before done: and they answer, in the time of Joram, 2 King. 8. But there a famine is only threatened, and by Elisha, not by Joel, or by such hurtful creatures. Moreover if any such stupendous judgment had come upon the land, it should somewhere have been related in the Sacred History with such expressions as be here, being so remarkable as well as the famine in Ahab's time with the drought of three years and six months causing it: And if it shall be said, as Lyra saith indeed, Elisha foretold it, and Joel coming after only mentioneth it, how then did Joel in thus saying prophesy? seeing to relate and to urge a thing done to move to repentance is no prophesying, as the Prophets of old prophesied, for that was a speaking before of things to be done afterwards, and yet as if they had been already done in the perfect tense, as Joel doth here. Lastly, it is not unusual with the Prophets to set forth men overcoming and destroying by beasts and fowls, as Lions, Goats, Rams and Eagles, and therefore such may well be set forth by Locusts and Caterpillars also, yea Revel. 9. 3. such are set forth by Locusts coming out of the smoke of the bottomless pit. But for the men hereby set forth, they were either the four Monarchs first named, there being no reason, that the Persian should be counted one, who was rather a great friend to the Jews, but all the other destroying enemies: or the Chaldees coming four times against them, or those four, wherewith it is said, that God punished them in the days of Jehoiakim, viz. Chaldeans, Syrians, Moabites and Ammonites. Some there are, that draw it to four times of destruction by the Romans. 1. In the time of the Roman Governor Sabinus, of which Joseph. lib. 2. de bello Judaico c. 2. 3. 2. Of Felix by divers tumults, ch. 12. 3. In the time of Albinus and Florus, when divers of their Cities were destroyed, chap. 13, 14, 15. 4. In the days of Titus when Jerusalem was destroyed utterly. Some to four sorts of enemies wasting the Church, Jews, Gentiles, Heretics and Antichrist. But forsomuch as the Prophets of the Old Testament, prophesied not of particular events, but only till the coming of Christ, I rest in the former; yet allegorically saith the gloss well, by these four are set forth, Lust, Gluttony, Vain glory and Wrath, which are the destruction of souls.

A Nation is come up upon my land strong and without number, that is, because this is threatened against Judah, the Galdeans and their adherents, as was said before.

He hath made my vine bare, and laid my fig tree wast. Where by Vine the Church of the Jews is meant, Isaiah. 5. 1. and by fig tree also, Luk. 13. 6. the branches thereof are made white, that is, by being withered, for branches of trees being barked and withered look white, and hereby it set forth the utter desolation of Judah.

Lament like a Virgin girded with sackcloth for the husband of her youth. Having shown the destroying judgments to come, now he stirreth up Judah to lamentation, as having so great cause of sorrow, as a Virgin new married hath, that loseth her husband, before that she hath any time of enjoying his love, which must needs be sorrow in the highest degree; for so that [Note.] Church, against which God is for her sins, loseth him her dear husband, and all comfort of protection and providence from him, being left to the will of her enemies.

The meat-offering and drink-offering are cut off from the house of the Lord, the Priests the Lord's ministers mourn. After lamentation foretold in general, now he cometh to particulars, 1. showing what cause the Priests should have to mourn for the offerings being cut off through the desolation to which the land should be brought, and so both their living and service should utterly fail. And therefore the Ministers of God had need especially to seek by [Note.] diligent and true teaching, and being exemplary in their lives to keep the Church in due obedience to God and to his Laws, and not for fear or flattery to corrupt the truth of God in anything, or to sooth up men in their sins; for if they do, they may for a time find the more favor amongst carnal men, but the time shall come, wherein they shall have cause of extreme sorrow; Let them be, whom they flatter, of what eminency soever they may be in this world; yea they shall suffer most, as the cause of the Churches ruin, over which they are set.

The field is wasted, &c. This is added to show, that offerings of all sorts must needs now cease, because corn, and wine, and oil, of which they consisted, by the enemies wasting and spoiling the land failed, for which having spoken of the lands and fields being wasted, he saith, for further explication, the corn is wasted, the new wine is dried up, the oil languisheth. Vers. 11. 12. He amplifieth this judgment further, by calling upon husbandmen, and Vinedressers to mourn now as confounded for the fruits of their labors being all destroyed, as wheat and barley, and the vine, yea all other fruitful trees, whereupon they lived, the fig tree, pomgranate, palm tree, apple tree, &c. for when foreign enemies come in and prevail, all are soon wasted and brought to nothing, and so there is no more joy to the sons of men, that is, the whole body of the people, and not some only that till the ground, are in a very evil case.

Gird yourselves, and lament ye Priests, &c. Here because the Priests were men of greatest knowledge, or should have been; and therefore most sensible of God's wrath coming for sin, into which most probably the people fell, chiefly through their default, he calleth again upon them in more words to mourn, and to make expressions of sorrow by girding with sackcloth, crying and howling. Calvin takes the words, Gird yourselves, for hasten; but we shall not need to to go from the proper signification, Gird ye with sackcloth, as is presently further expressed. And they are called upon to put on sackcloth, and to call a fast, verse. 14. not that these things of themselves, are of any avail, but when they are added to penitent prayer, for which cause he biddeth them with all to cry to the Lord together with the whole Congregation assembled to the house of the Lord, that all joining together in humiliation and prayer the Lord's compassion might be the more moved; and old men in particular are first called upon, the Elders or Magistrates being meant, to intimate that they should be forwardest and leaders to others, as through whose default so much sin was committed, in that they either went before the people in an evil example of life, or were not so careful to use their power to suppress sin. A notable place, first to stir up the Ministers of God's Word to do their duty [Note.] with all faithfulness, and in case of judgments coming to bewail them most of all others, as who have been by something amiss either in their life or teaching many of them a cause thereof above others. 2. Magistrates to do likewise for the like reasons, for that they are more guilty as Magistrates, then the common people. 3. To teach fasting and prayer to be the most effectual means against destroying judgments; unto which not only Ministers and Magistrates, but also all the people must be gathered together, private fastings not being the fastings, that will then prevail. 4. To keep such times of humiliation rightly, the Ministers and people of lesser Congregations are not to assemble together apart, each Village or Hamblet by itself, but they are all about to go to some great house of the Lord, there together the more foreibly to move him to mercy. 5. In this holy work the Ministers are to be the beginners of all others, for the Priests must call the Assembly, and when Kings do it, it is not to be doubted, but that some good Jehoiadah first moved them so to do. 6. In a day of humiliation there is no place for costly apparel, but the poorest raiment is best, and no fear of hypocrisy in weeping in public or other outward expressions; but hereby all must labor to prevail with God, and they that express not their grief some way now, keep not a time of humiliation aright, and therefore shall never do good of it.

The seed is rotten under the clods, the garners are laid desolate. Vulg. Latin, the beasts have rotted in their dung, that is, saith Lyra, for want of straw through the barrenness of the ground wherewith they might be littered. But herein the Vulgar goeth quite from the Hebrew, which is as in the New Translation; yet Ribera stands for that, saying, that 〈 in non-Latin alphabet 〉 signifieth mula or jumentum also as well as seed; but what then shall we say to the clods here spoken of, under which it is said to be rotten, not in dung? Moreover he spake not before of beasts but of corn, that should fail, and now he showeth how it shall rot in the field, as it were under the clods, not that it should do so indeed: for unless it cometh up first, how should the locust, and mildew before spoken of wast it? Therefore the meaning is, that by reason of the enemies wasting all, the land should lie after their ploughing and sowing, as if there had been a great drought of long continuance, by reason whereof the seed lieth under the clods, till it is rotten.

How do the beasts groan, the herds of cattle are perplexed, because they have no pasture: That is, by reason of famine through the coming of the Chaldeans, of which see 2 King. 25. For all things being by them wasted, and the fields by their beasts, what could remain for those of the land? Vers. 19. The fire hath devoured the pastures of the wilderness, and the flame hath burnt all the trees of the field; here the Prophet after an allegorical expression of the judgment by the enemy, cometh to declare plainly, what he meant by all this, viz. the fire and sword of the Chaldees destroying houses standing in all parts of the land of Judea, and the fruit trees, Vines, Fig-trees, Pomegranates, &c. growing in many places, which yielded a great part of their living, but now after this destruction made in the land, none, whereby they were famished.

CHAP. II.

IN this chapter the Lord appointeth Joel to sound an Alarum to the war before threatened under the similitude of locusts, palmer-worms, &c. making it still more plain, that he meant not those vermines according to the letter, but terrible enemies, touching whom it here followeth, verse. 2. in more words, but to the same effect with chap. 1. 6. A day of darkness and gloominesse, a day of thick darkness, &c. a great people and strong, there hath not ever been the like. By blowing the Trumpet in Zion, Expositors generally understand, to call the Congregation to fasting and prayer: but forsomuch, as it is not only said, blow ye the Trumpet, but also sound an Alarum; and immediately the coming in of an Army of enemies is spoken of: and for calling the Congregation together to fasting and prayer, he speaks plainly, chap. 1. 14. Sanctify a Fast, call a solemn Assembly, and here verse. 12. Turn to me with fasting and weeping, I rather take it with Gwalther to be spoken, for the terrifying of the sinners in Zion the more, as if the enemies were even now come, to give warning against whom he would have them in Zion to sound an Alarum, that not doubting now any longer of the truth of this threatening they might be all made, whilst they had time, to tremble and sorrow to repentance, that this great judgment might be averted, being otherwise even at the doors. But how is it said, there hath not been the like before it, nor shall be after it for many generations? for whether it be understood of the Assyrians, as Calvin doth take it, although erroneously (because they were the enemies of Zion, of whom he speaks here, not of Samaria) or the Chaldees as Jerome, the Romans that came after, were rather more rather terrible. Glos. Ord. taking the Assyrians and Chaldees, for one Kingdom, still called Assyrian ofttimes till the Persian set up, saith generation and generation, for so both the Hebrew and Vulg. Latin have it, there was not the like till Alexander, who is meant by the first words, to the years of generation, and the Romans meant by the next and generation, Lyra taking all the Monarchies to be meant, which were four, as was before said, set forth by the four destroyers named chap. 1. saith, that of all these together it is here spoken, as of a great and terrible people, the like unto which never was before, neither shall be throughout all generations to come. Ribera • aith, there was not the like in many generations, but then there was in the Romans. But for so much as 〈 in non-Latin alphabet 〉 is put forever; I rather subscribe to Lyra, as seeing no reason, but as he used four similitudes to set forth all these people's, so now coming more properly to speak of them, he might join them all together as one, the Assyrian, Cald • an, Grecian and Roman, although proving such destroyers at several times, one long after another, & the time be set forth by the name of a day, because a day and a time in the Scripture phrase is all one, and oft by a day a long tract of time is meant, wherein like things are in doing. And yet I dislike not that of the Ord. Gloss, but rest indifferent. For the darkness and gloominesse here spoken of, times of great calamities are wont commonly to be so called, as the morning spread upon the mountains, here may seem to be a contradiction, darkness and yet a morning spread, which is light, but the time is not compared to the morning for the light, but for the early coming of this people, as the morning light is soon seen upon the mountains, when the valleys are yet without light, so that he would hereby intimate the nearness of this judgment, that they might not put this evil day far off, but be affected with it, as if to come next morning, so soon as day should appear upon the tops of the mountains. And thus, although it be long before the day [Note.] of judgment cometh, we are bidden to make account of it, as being near at hand, and likewise ought we to do for our particular judgment days, of death or of miseries here threatened for our sins.

A fire devoureth before them, &c. Here the enemies are so diversely set forth, that which way soever they that were threatened might think to escape, might know that they should never be able. If they should think to keep in strong holds, into which they might think, they cannot enter here, what are strong holds against devouring fire? If they should think to run away and so to escape them, he saith, they were horsemen, and so could run more swiftly. If that they would keep together in ranks so close, that they should not be able to break in amongst them, he saith, that they should come in rattling chariots down the mountains, against which, what foot can stand? If they shall think, but our walls shall keep them out, he saith, they shall run up their walls, and not stumble or fall, or be disordered. If they shall think, but when they do so we will shoot at them, and with casting darts wound them, he saith, although they fall upon the sword, they shall not be wounded. If they shall think; but then we will go up into the highest room • of our houses, he saith, that they shall climb up into them and enter at the windows. But if yet they shall think, the heavens will never fail to afford us help against our enemies upon earth, he saith, the heavens shall tremble, the Sun and Moon shall be dark, and the stars shall with draw their light, that is, there shall neither be greater nor lesser comfort from thence, no not so much as the light of a star. And if ye would know the cause why all these things shall thus be, verse. 11. the Lord shall utter his voice before his army, his campe is very great; that is, ye shall not then have to do with men, but with God, at whose appointment they shall come, and accompanied with his power, so that they shall be altogether unresistible. Wherefore when God is provoked by our sins, all imaginations [Note.] of being holpen against his wrath shall be vain, only by repentance at the hearing of these things such terrible judgments may be averted, for which he exhorteth, verse. 12. Turn ye unto me with all your heart, with fasting, weeping and mourning, verse. 14. Who knoweth, if he will return and repent and leave us a blessing behind him, even a meat-offering and a drink-offering, this is spoken, because Prophets themselves, although speaking from God, when they denounce judgments, know certainly, that it is his will, that they should thus threaten, yet they know not, how the hearts of the hearers may be moved to repentance, as Jonah did not, when he threatened Nineveh, after which they repenting, God is said to have repented and did it not. In what sense God is said to repent, see Gen. 6. 1 Sam. 15. and leave a blessing, because he had before said, verse. 3. Behind them as a barren wilderness, now contrariwise upon their turning he speaks of hope, that it shall not be so, but that the land shall be preserved, and be fruitful. And because of chap. 1. 9. he had said that the meat-offering and drinkoffering were taken away, now he speaks of a blessing in this respect, that they should not only have to sustain themselves, but also to offer to the Lord, whereby his favor towards them might be further procured, as it is said of Noah that he offered a sacrifice, and God smelt a savor of rest, and resolved, not to curse the earth anymore for man's sake, and by sacrifice atonements were made.

He reneweth his exhortation to fasting and prayer made, chap. 1. 14. only he varyeth a little, for Elders and all the Congregation there, naming here the people also, the children and those that suck the breasts, the bridegroom and the bride, and whereas chap. 1. 13. he only biddeth the Priests to put on sack cloth, to lament and howl, and to lie so all night, and verse. 14, 15. to cry to the Lord, alas for the day, &c. here he saith, Let them weep between the porch and Altar, Let them say, Spare thy people O Lord, &c. Junius conceiveth, that the words of these two chapters were uttered as it were in two sermons, one upon one Sabbath day, and the other upon another, in both they being exhorted to the same things, although in this more at large; and he extends his exhortation to sucklings, because the least child is a sinner by original sin, and to the new married, because times of public calamities are not times of mutual embracings, but of sorrow to all. Between the porch and Altar; that is, the Altar of burnt offerings, where sucrifice were offered daily, and it stood in the Court, that of incense, within the Temple. Vers. 18, 19, 20. It being done as they were exhorted, the Lord promiseth them all good, and for their enemies, the Chaldee, called the Northern Army, he saith, that he would remove them far off, and drive them into a land barren and desolate, his face towards the East Sea, and his hinder parts toward the uttermost sea, &c. which, as Lyra said, is by R. Solomon expounded of the Army of Locusts, &c. before spoken of chap. 1. as if he had said, if upon their repentance, the Priests praying shall by a strong wind be carried away to the dead Sea, which lay East from Jerusalem, as sometime the locusts in Egypt were carried away by a strong wind. And as multitudes of creatures being dead, a filthy stink comes from them: so he saith, that it should be. But against this maketh, that very locusts were not there meant, but men, and that saying, verse. 19. I will no more make you a reproach among the heathen, and verse. 20. he hath done great things, or as it is in the Hebrew, he hath magnified himself to do, being by the pride o • his heart carried on thereunto, which cannot agree to locusts properly understood. Moreover by the Northern Army the Chaldees, or Assyrians are commonly understood, as Jer. 1. and therefore Lyra saith, that some hold Sennacherib the proud King of Ashur to be here meant, who came against Hezekiah: but as he saith well, this cannot be, seeing he went not into any other but his own land to Nineveh, neither did his army fall towards any Sea but near Jerusalem, being by the Angel so smitten, that their bodies were burnt within with fire; and so could not stink, as being turned to ashes. Wherein he saith well, but in closing with R. Solomon in the former, ill, for the reasons rendered. Calvin and Gwalther, who will have the Assyrians spoken of all the way, ch. 1. say that it is spoken of Sennacherib, and Jerome is for Sennacherib also. Ribera will have Holofernes Captain of Nebuchadnezzar meant, of whom it is written in the book of Judith, that he after his proud carrying of himself was slain by her, and then his huge host falling along, as they fled by the Jews pursuing them: But the truth of this history may well be suspected, because Nebuchadnezzar whose Captain Holofernes is said to be, and the Assyrian and Babylonish Monarchy were at an end before, for chap. 1. it is said, after their return out of captivity, before which Nebuchadnezzar died many years.

It remaineth therefore, that by this Northern army we understand the Babylonish Empire, which at the coming on of the Median and Persian was as an army of Locusts blown away to the Seas; for as these lying upon the coast all along upon heaps stink, so the Babylonians being slain in very great multitudes in Babylon, and lying unburyed; and although Babylon stood in the midst of waters, and was, whilst it flourished, very fruitful, yet the waters being drained away by Cyrus and the people destroyed, and none being suffered to inhabit there anymore, it was turned into a wilderness and desolation; and for the Babylonish King vaunting himself, and his intolerable pride, for which all this is threatened against him, it is so well known, as that I shall not need to speak thereof.

These three verses then together are a Prophesy of more worldly prosperity to the Jews after their grievous sufferings threatened ch. 1. they being delivered from captivity and their enemies slain, by which means their reproach amongst the Heathen was taken away, they being no longer their captives, but a people planted in their own most fruitful Canaan again, &c. to v. 28. The same mercy of God towards the Jews is further amplified, they being bidden not to fear, but rejoice, and not only men but beasts for the plentiful times, the trees with the smiting of which they were threatened before, ch. 1. 12. being now made to reflourish and be fruitful, and the wheat and wine and oil, the failing of which was before spoken of, ch. 11. 10, 11. shall now again abound. And finally for the harm done by the four destroying creatures, ch. 1. 4. a recompense shall be made to the full, there being a plenty of all things, and whereas they were then put to shame and were in reproach amongst the Heathen, upon which it was touched v. 19. now he promiseth, that they should no more be ashamed, either for their poverty or want, even for their enemies proudly domineering over them, because the Lord is in the midst of them, by his stretched out arm saving them so, that all nations about, seeing or hearing of it, should acknowledge that they were in greatest grace and favor with him, and therefore a most honorable people. All this is drawn by Jerome to an allegory, first understanding the locusts before spoken of properly, which he saith came in innumerable multitudes against Judea, but the Priests praying between the Temple, or Porch and the Altar, they were by a strong wind carried away into the Seas, where being drowned, they were driven again to the shoares, and then a great stench came from them.

And here he noteth two things, the miraculousnesse of their coming out [Note.] of the North, the coldest quarter, whereas they commonly are bred of heat.

2. The imbecility of these creatures, they being so tender that with the nipping of a man's finger they are crushed in pieces, yet when God will, made so strong an army, that whole countries are not able to withstand them, that man, who is but dust and ashes, might learn not to lift up himself in pride for his great strength.

Then understanding by them the Assyrians and Chaldeans, and Sennacherib in particular, with his huge host slain, as they lay all along towards the dead Sea of Solom, and the Sea of Egypt. And the mystery to which he draweth it, because it, holdeth not in all things either of these ways, is, that evil spirits are hereby set forth, wasting all fruits of the godly spirit in men, under which judgment they lie, till that by through humiliation they come into grace, and then the early and latter rain of heavenly doctrine makes them to reflourish in grace, which bringeth more joy then plenty of grass, corn, wine, and oil, and coming to this estate they are forever sartotecti, God is in the midst of them, Christ dwelleth in their hearts by faith, and so they shall never be ashamed, either for spiritual macilency for want of food, for they shall always be feeding abundantly upon it, or for succumbing under fleshly or spiritual enemies, divers lusts or devils, against all which they shall stand unto the end, and thus having overcome, be crowned with life and glory forever. Against those, that either teach, that such as have fallen into soul sins cannot be renewed by repentance, or that the truly faithful are still in danger, and may fall away again and be damned.

Before we pass from hence, verse. 23. whereas N. Tr. hath it, the former rain moderately, Vulg. Lat. a doctor of righteousness, and Hebr. it is 〈 in non-Latin alphabet 〉 a teacher in righteousness, by a teacher the whole body of teachers that then were, saith Lyra, after R. Solomor, being meant, that is, when they returned out of captivity, and I doubt not but Ezra a perfect Scribe and Doctor of the Law then, was here specially meant with the body of Priests and Levites joined unto him, and therefore I must needs herein approve rather of the Vulg. Lat. as seeing no reason why our Translatours should go from it, although the word 〈 in non-Latin alphabet 〉 signifieth indifferently, a doctor, or rain, and if so it be rendered rain, it is rain in righteousness, wherein I see not any good sense, unless rain be taken for teaching. But understand it of a teacher, and then the sense will be very good, being about to set forth the blessings after their return he beginneth with the chief concerning the souls righteous teachers, and then he proceedeth to those concerning this life; whereas if this be rendered rain, here will be in the same verse a tautology, and that wherein their blessedness chiefly consisted, is passed over in silence.

And it shall come to pass afterwards, that I will pour out of my spirit upon all flesh. That this is a Prophesy of things done under the Gospel is made plain, Act. 2. It was most notably fulfilled, when the Holy Ghost came down upon the Apostles in the similitude of cloven tongues of fire, and when Act. 10. Peter preaching to Cornelius and his neighbors, the Holy Ghost came down upon them who where Gentiles. By all flesh therefore Lyra well understands men of all Nations, and not of the Jewish Nation only, and they upon whom, are called felsh, because it is said, I will take away the heart of stone and give them an heart of flesh. And your sons and daughters shall Prophesy: for then Philip the Evangelist had four daughters, that were Prophetesses, and of women prophesying as well as men, it is spoken 1 Cor. 11. And women were amongst the faithful at the time of Pentecost, Act. 1. and all were filled with the Holy Ghost, the meaning is, that both sexes and all ages should have the spirit of God then given them, so that it should manifestly appear either by speaking with new tongues, or prophesying, or by dreams, or visions, wherein things concerning the Kingdom of heaven should be revealed unto them, and sometime concerning other things also; as Agahus prophesied of a famine, and of Paul's sufferings at Jerusalem, and Paul had a vision, a man of Macedonia appearing to him, and saying come and help us; and a dream wherein he saw an Angel of God comforting him in the night, when the ship, in which he was, was wrecked, assuring him and all his company of coming safely to the shore.

And I will show wonders in heaven above and in the earth, blood and fire and pillars of smoke: Here, saith Lyra, he passeth from Christ's first coming to his second, before which these signs shall be shown. Calvin having spoken of the beginning of the Gospels going forth, now he proceedeth to show what troubles shall accompany it to the end of the world through the malignity of men opposing and fighting against it, by blood we may understand bloodshed, by fire, that which commonly accompanieth the sword, to the burning of houses, where wars are made; and because fire is not without smoke, he saith also pillars of smoke. Such troubles indeed were before the Gospel, but much more since the publishing and refusing it, almost all the bloody wars that have been fought and are fought still, being by reason of the Gospel, either in way of judgment for rejecting it, as against the Jews by the Romans, especially when Jerusalem was destroyed, or Heathens fighting against Christians, as the Goths, Vandals and Longobards against Italy, the Turks against many Christian Princes, or such as are misled by error against the Orthodox. And the Lord doth premonish his touching such terrible times to come again when he had shone most upon them by the light of his countenance, that all they which should embrace the Gospel might patiently bear them, and not be discouraged from following the truth. And hitherto of the signs upon earth last named, now for those in heaven first spoken of.

The Sun shall be turned into darkness, and the Moon into blood, before that terrible day of the Lord cometh: see the like Mat. 24. 29. and this is done by eclipses, one most notable one of the Sun being at the passion of Christ, and many more since, and when the Moon is in the eclipse, it looks like blood. The terrible day of the Lord is the day of judgment by wicked reprobates not to be endured, so terrible will it be unto them. Before that day the Sun shall be darkened by eclipses, but then it shall utterly lose its light, 2 Pet. 3. 10. for these visible heavens shall pass away and be no more, and therefore all heavenly lights.

Whosoever shall call upon the name of the Lord shall be saved, that is, even in that terrible time there shall be salvation to some, viz. the truly faithful, who are described by praying to the Lord, from Mount Zion and Jerusalem shall be deliverance, and in the remnant whom the Lord shall call, whereby he meaneth not only amongst the Jews but also the Gentiles, and yet not the community of either sort, but a remnant, and they are such as the Lord calleth out of the huge multitude both of Jews and Gentiles to believe and repent in sincerity, which is thus spoken to meet with the generality of the Jews, who were proud for the privileges in the flesh, as being descended from Abraham, how wickedly soever they lived, as Joh. 8, and Rom. 2. and with false Christians, who bearing themselves upon this, that they are the Catholic Church arrogate therefore generally to themselves the only right to the Kingdom of heaven, when as indeed that Kingdom is not bestowed for this, but upon the sincere worshippers of God, and they be not the most, but a remnant.

CHAP. III.

WHen I shall at that time bring again the captivity of Judah, &c. I will gather all nations and bring them into the valley of Jehoshaphat, &c. that which is here said, is by Lyra understood of the day of judgment, of which he spake chap. 2. it being declared more at large, where and how the Lord will proceed against the wicked enemies of his Church at that time. And according to the Letter he saith, that he shall come down to this valley to judgment, all nations being gathered together, that they may receive the sentence of condemnation, as they are well worthy for the indignities done to his people, as they are laid to their charge, v. 3, 4, 5, 6. And the time of turning the captivity of Judah, he takes to be the time of the Jews conversion at the end of the world from Antichrist, by whom they were formerly misled. Calvin contrariwise saith, that the judgments of God against the enemies of his Church under the Gospel are here threatened, the Prophefie being extended to the whole time of the Gospel. And that the turning of the captivity of Judah is named, because then the Lord began this great work, and thereby made a demonstration of his power to do for his people in all times and ages to come against their most potent and malicious enemies. The Hebrew indeed, he saith, expound it of their being delivered from the Babylonish captivity altogether, when the Chaldeans set forth by the name of all Nations, because they ruled over all Nations, had their judgment by Darius and Cyrus, and he judgeth it ridiculous to take the valley of Jehoshaphat properly, and to hold that there the last great judgment shall be: wherefore be saith, that the Valley of Jehoshaphat is spoken of in allusion to that which was done there against an huge multitude of enemies, that came against that godly King, they being terribly destroyed by ambushes of their own, he and his people doing nothing, but after fasting and prayer praising God with singing, and then the enemies being slain, they went into the camp and took the spoils, and for this spent three days in blessing God there, whereupon the place was called the valley of Berachah, that is, blessing. For they to whom Joel prophesied of deliverance might haply doubt of it, seeing the enemies were of so great power, they being even all Nations, for all were against the Jews, and since against Christians; but as the Lord then wrought for the deliverance of his people, so their minds might be confirmed, that they should again from time to time be delivered from all that should ri • e up against them, and that not only Jews but also Gentiles embracing the faith. As then Ammonites, Moabites, and Edomites joined together in a very great company, Jehoshaphat and his people having no help but in God, yet they were all slain, and the people of God miraculously delivered: so hereby is meant, that Christians should in all countries be persecuted, but God will stand up for them against all enemies, and take care of them as his inheritance, with which whosoever shall dare to meddle, he will surely be avenged upon them, for so he saith, I will plead with them for my heritage Israel. And if we go to the signification of the word Jehoshaphat, as is sometimes done, as in Melchizedek, Heb. 7. it signifieth the judgment of the Lord, the sense given will hold very well, no particular place is hereby meant, although the Spirit of God herein points at a place for the most memorable fact done there for God's people, but by the thing done there it is shown to our comfort, that God will always be ready likewise to judge and be revenged upon the malicious enemies of his Church, although their power may seem to be so great, that we know not what to do, as Jehoshaphat said, being full of fear at that time. And to show, that the thing spoken of judging them is more respected then the name of a place, he saith by way of Paranomasie 〈 in non-Latin alphabet 〉 I will judge in the valley of the Lord's judgment.

They have cast lots for my people, and given a boy for an harlot, and a girl for wine, After the judgment threatened against their enemies, he proceedeth to the sins laid to their charge, for which first, they have scattered Israel amongst the heathen, and parted his land, wherein nothing may seem to have been done amiss, because God was the author of Nebuchadnezzar's coming against Jerusalem, and Salmanasars against Irael, and carrying them away, and placing other inhabitants there, as is plain, 2 King. 17. why then are they threatened for this? Sol. They did it not in obedience to God, and as executioners to him, but maliciously and proudly, seeking their own ends, so that however God wrought it by them for the chastisement of his people, yet they the agents knew not that, and therefore were worthily adjudged to destruction for their cruel destroying of God's people, and injuriously invading their inheritance. 2. They took upon them also over their persons selling their children like beasts for a little money, whether they were sons or daughters, that they might with the price taken for them hire whores, or buy strong drink to make themselves drunken, which is a fearful sin, and is the sin of those, that with goods taken [Note.] from the Church, as Glebes, Tithes or Offerings, maintain whores or excess of riot therewith. Some will have by a boy given for an harlot, a beautiull boy prostituted to men's lusts for gain after the Sodomitical manner, but because there is the like reason of girls added in the next place and boys, I do rather with Calvin rest in the former. 3. He chargeth Tyrus and Zidon in particular with this sin, and robbing God of his silver and gold; which may be conceived, as Calvin hath it, thus to have been done. The Assyrians fighting against Israel, the Tyrians and Zidonians being near neighbors, haply did help them with provision, whilst they lay there, and for this were together with themselves made partakers of the prey. And because they had never been provoked by Israel to this, but only their covetousness put them on to do so, he saith, what have ye to do with me Tyrus and Zidon? and ye have carried into your Temples, &c. by these words noting a further most gross sin in them, that they dedicated of the best things taken out of the land of Israel to their idols, ascribing virtue thus to stocks and stones. For the next words, will ye render me a recompense? the meaning is, will ye deal by me, as if ye ought me a revenge, and now will take your opportunity to be revenged upon me? for the Lord counts that which is done to his people to be done to himself.

Ye have also sold the children of Judah and Jerusalem to the Grecions, that ye might remove them far from their border. Here their selling of boys and girls before spoken of, verse. 3. is further amplified by showing, to whom they sold them, the Grecians being a people far remote in Europe beyond the Sea, and these are named in particular, other people's also, that dwelt afar of, being meant, and thus they did to cut off from them all hope of return to their own country. And hereby he aggravates their sin, that they had been no way provoked to it, for the Tyrians and Zidonions were sometimes consederates with the Jews, in the days of David and Solomon, and the Philistines here also spoken of, were brought under by David, and continued Tributaries to them, and so were a long time as one people with them, in which time the Lord expected, that they should have been brought to embrace the true religion also. But as the manner of wicked men is in the time of prosperity to live peaceably with and to be friendly towards their neighbors, but in their adversity, to side with their enemies, so these are here charged to have done, thus Gwalther. And this is the [Note.] highest degree of sinning in any people to take the advantage of their misery to make a prey of them, and therefore they shall be most severely punished that do so.

I will raise them out of the place into which ye have sold them, and will return your recompense upon your own heads. It may be doubted here, how this was ever verlfied, for when had the Jews other Nations in their power to make fall of them as slaves? Sol. It was done, when in way of revenge for their wrongs they were subdued by the Assyrians or Chaldees. Then as it is said, verse. 8. They were sold into the hands of the children of Judah, and they sold them to the Sabaeans. Thus the wicked enemies of God's people shall suffer, as they have made them to suffer, God will proceed per legem talionis, as was notably exemplified in the Jews, [Note.] being by the Romans sold 30 for a piece of silver, as Christ had been sold unto them for 30 pence. And as for the Jews being brought again into their own country, this was notably fulfilled in the days of Cyrus, wherefore there is no reason, why the faithful should in their lowest ebb of misery despair: for enemies may prevail against them, and bring them under for their sins, but stay a while and they shall have their turn in suffering the like, but the faithful shall then be lifted up again.

Proclaim this amongst the Gentiles, prepare war, &c. Here the means of effecting what was before threatened against the enemies of God's people are set forth. Other Gentiles shall be raised up, whom these oppressors despised, as being of little strength: even a company exercised before in husbandry more then in war, but now at the will of God armed by his power to take revenge upon them. For which he saith, Beat your pleugh shares into spears, and your pruning hooks into swords, Let the weak say I am strong. This is by Lyra expounded of Antichrist and his adherents, as being ironically bidden to do thus, but when they had dont all that they could against Christ's Church, they should be brought to judgment in the valley of Jehoshaphar, as here followeth, v. • 2. and to show, that these things are spoken of the last judgment, which shall follow immediately after the persecution stirred by Antichrist, ver. 13. he saith, Put in the sickle, for the harvest is ripe, come get ye down, the Press is full, after which he saith, multitudes, multitudes in the valley of decision, for the day of the Lord is near, the Sun and Moon shall be darkened. And to make this good, he saith, that the revenge taken upon the Tyrians Zidonians, and Philistines before spoken of verse. 8. was taken in the time of the Maccabees, when they obtained many victories over the Captains of Antiochus, amongst whom Kendebeus a most mighty Captain was one, who was a maritim man, and Tyrus, Zidon, and Palestine were maritim places, and therefore it is probable, that some were then taken by the Jews from those parts, and sold for slaves. And the Prophet having thus shown what should be done then, now passeth on to show how the enemies of the New Testament should be judged, when their strength should seem to be greatest, thus Lyra. But Calvin takes this as spoken of the Medes and Persians, a people not accounted of for warriors in times past amongst the Assyrians or Chaldees, but when God will, it is shown here, that they should be valiant to execute his will upon the present enemies of the Jews, amongst whom the Tyrians, Zidonians, and Philistines were most noted for their inhumane taking their opportunity to practice against them undeservedly, as hath been said. And being thus understood, as was before noted, it follows well after the recompense spoken of, that should be made, as a declaration of the means whereby other Gentiles shall be stirred up against these, and armed and strengthened by God, although they might seem too weak to effect so great a work, as indeed Cyrus seemed, and therefore when he first began his siege against Babylon, he was derided by them, as going about a thing impossible to take it. Whereas the next words may seem to make against this, Let the heathen be wakened and come up to the valley of Jehoshaphat, expounded by some of their being raised from death to come thither to judgment, I have before shown, that in saying thus, it is only alluded to the miraculous destruction of the Nations gathered together against Jehoshaphat in that place, for so they should again together come to destruction, who had so notoriously wronged the Jews, other heathens being made the instruments, as then some of one Nation fought against another and so they were all slain.

Thus God sat to judge the heathen round about, when the Persians were made instruments of the destructions of the Babylonians, and the Greclans afterward of them, as they had been before the overthrow of the Assyrians. For the next words put in the sickle, it is true, the cutting down of all the wicked at the day of judgment is spoken of by the like phrase, Rev. 14. and that there seemeth to be borrowed from hence: but that always by this phrase the destruction to be made at the day of judgment is meant, I deny, for there is the like reason of the harvest being ripe, and of the winepress being full, which is also here spoken of, and a reason is rendered, Gen. 15. why the Amorites should not be judged till after 400 years, for the wickedness of the Amorites is not yet full. So here their sins being grown to a fullness and ripeness, whom the Prophet threateneth, he showeth, that they shall be judged with cutting down likewise. And this is the cause why the [Note.] wicked are proceeded against no sooner, the Lord stayeth till corruption is grown Universal, as in the old World, and till greater sins be added, as in the Nations expelled before the Israelites. Again, note hence, that there [Note.] is no saying of any, they are weak, when God will have them to be executioners of his judgments for wickedness grown to maturity, wherefore Jeromy saith, that if the Chaldees were but a few and all wounded, they should rise up against Jerusalem and burn it with fire.

Multitudes in the valley of decision, the word rendered decision, signifieth trituration or threshing, answering fitly to that which was before said of the harvest being ripe. It is as if he had said, at the time when God shall judge the enemies of his Church by other Heathens, very great multitudes of them shall lie together to be threshed and beaten in pieces, as it were by his judgments, as the straw of the corn by a threshing instrument, and in varying the word twice before called the valley of Jehoshaphat, into the valley of decision, he showeth that he meant no particular place, to which men should be gathered together to be judged, but that according to the signification of the words, the Lord would judge and tear them, when his set time should come.

Then the Sun and Moon shall be darkened, that is, the whole course of Natur • shall seem to be overturned, which way soever these wicked ones shall look about them, seeing no comfort, but all horror and confusion, which is commonly set forth by darkness, and sometimes by the lights of heaven turned into darkness, as Isaiah. 13. 10. Vers. 16. The Lord shall roar out of Zion, Jer. 25. 30. Amos 1. 2. it is said likewise, and the heavens and the earth shall shake, but the Lord will be the hope of his people. As the Lion roaring, the beasts of the forest quake, so the Lord uttering his voice in judging the heathen enemies of his people, not only men, but heaven and earth also shall quake, which is spoken to show his wonderful great power, that the faithful might not doubt, but that he was able to take revenge upon their enemies, and to do for them as hath been said, Hag. 2. 6. He saith not only, I will shake the earth and the heavens, but also the sea and dry land, which is quoted, Heb. 12. • 6. and applied to prove the vanishing away of all visible things, and the everlasting permanency of the Kingdom, or Church of God militant and triumphant. And of the quaking of the earth before God uttering his voice, we read Exod. 20. But whereas the earth only then quaked, now he saith, both heaven and earth shall, which because it is applied by the Apostle to the time of the Gospel, we may likewise apply this, when the Lord shall send forth his Word from Zion, it being preached in all Countries and Nations, heaven and earth shake; that is, no forces either diabolical in heavenly places, or of men upon earth shall be able to withstand it, but be as weak as a reed shaken with the wind, and then his people called Israel, whereby the faithful both of Jews and Gentiles, are meant, shall be filled with hope and comfort.

Jerusalem shall be holy and no strangers shall pass through her anymore; as if he had said, my Church hath been profaned by being brought under the power of the unclean heathen a long time, but now under the Gospel, all enemies of the truth being by God's Almighty power subdued, it shall be so no more, Stangers shall not pass through her, that is, vi & armis, subduing her, which was fulfilled in the time of Constantine the Great, after which the whole Church was never brought under an heathens seat more, but only for a little time, the Emperor Julian proving a base Apostate; For since, although the Church hath been in Italy subdued by the Goths and Vandals, yet she never was wholly, the Eastern Churches then being free, and since the Eastern being brought under by the Turk, the Western were free, only Antichrist exalting himself in the Temple of God, a general Apostasy befell the whole Visible Church in the West, it being by divine dispensation that this beast had power to do 1260 days, but he being again destroyed, as he shall be, no enemies shall have power over the Church anymore, but she shall be holy, that is, kept separate from such misuage forever, for to be holy here is to be separated and exempt from the power of the profane infidels.

And in that day the mountains shall drop down new wine. Here the benefits abounding in the Church in time of the Gospel are further set forth, for unto new wine is the Doctrine of the Gospel compared, where it is said, No man having tasted new wine will drink old anymore, for they will say the new is better, but in the text it is old is better, and therefore having tasted old he will drink no new, whereby is set forth, how the Pharisees stood affected to the old rigid ways, to which they had inured themselves, but his Disciples drink new wine by embracing the Precepts of the Gospel. And whereas milk is here further spoken of this Doctrine is sincere milk, and for rivers of water here we hear of rivers of water flowing out of the belly, Job. 4. 10. Lastly whereas it is said, a fountain shall come out of the house of the Lord, and shall water the valley of Shittim, this is holy Baptism; the water whereof in true believers washeth away the foulest sins, such as the sins of Israel were, when abiding a time in Shittim in the borders of Moab they committed adultery with the daughters of Midian, and were defiled with their idols sacrifices. Hereby is also intimated, that the Gentiles, for such the Moabites were, embracing the faith, and being washed with this water should be purified from sin.

Egypt shall be a desolation and Edom, &c. as if he had said, so great shall be the blessings of God upon his Church, as hath been said, but the enemies of the Church set forth by Egypt and Edom, because Egypt of old was a most cruel enemy to the poor Hebrews, and since the Edomites, although near kinsmen, as appears by divers passages, as Psal. 137. &c. these shall be destroyed, and their land reduced to wildernesses for this their cruelty and inhumanity. And the same is often set forth in other words, Psal. 2. He shall break them in pieces like a potters vessels, Psal. 110. he shall strike through Kings in the day of his wrath, and judge amongst the heathen, &c. being fulfilled in Jews, whose City is spiritual Egypt, and in countries still continuing heathen, especially in Africa so dry and full of deserts.

But Judah shall dwell forever, that is, the Christian Church built upon a rock, and not to be prevailed against by the very gates of Hell. Vers. 21. And I will cleanse their blood, that I have not cleansed, where by blood foul sins are meant, Esa. 1. 15. and these by the blood of Christ are cleansed, 1 Joh. 1. 6. And in saying, their blood that I have not cleansed, he meaneth the Gentiles converted to the faith, for whom no expiations were formerly made, as there were for the Jews, and so sin, that was the only impediment of Christ's dwelling in Zion, being done away, the Lord dwells always in her, that is, his Church for evermore, and every soul thus cleansed.

CHAP. II.

THe sixth Nation here threatened, is Moab, coming of Lots other daughter, his sin was, that he burnt the bones of the King of Edom into lime, so it is Hebr. but Vulg. into ashes. After the sins of other Nations against Israel laid open ch. 1. here before he cometh to Judah and Israel, he threateneth Moab for a sin against Edom, as Ruffin noteth, partly to take down the pride of the Jews, who thought themselves the only men in account with God, and that he would revenge their wrongs, but not the wrongs of any other nation besides; and partly to comfort the poor Gentiles, and to erect them with hope, forsomuch as God hath some care of them to revenge their wrongs, that he hath not utterly left them, or cast off the care of them forever, but would in mercy one day extend himself to them also, to save them. Touching the thing here said to be done by the Moabites, the burning of the bones of the King of Edom, some say, that because he joined with the King of Judah and Israel against Moab, whereby that King was forced in his extremity, in his blind superstition, to burn his son in sacrificing upon the wall, the Moabite conceived such an hatred against him, that when he was dead they took his body and for spite burnt it to ashes. Some that the Moabite having the King of Edom's son at that time in his hands, burnt him in sacrifice upon the wall of the City, he being called the King of Edom, because he should have reigned in his stead, and happily was at that time made King together with himself, as some other Kings sons have sometimes been. Lastly some Rabbins, because it is said, burnt into lime, say, that one King of Edom being burnt to ashes before, they took his ashes and burnt them into lime, but this savors of too much boldness to excogitate a reason of things spoken in Scripture, when the full knowledge of the thing is concealed from us. If it shall be thought that they raged against the dead body of the King of Edom in this manner, as is most generally held, a question will arise, how they got it into their hands? We must be content then to remain ignorant of that, which is not revealed, and only make this use of such a thing done, as being here related, though nowhere else, and condemned as a most foul sin, to abhor from doing anything against the dead, acknowledging this to be more then barbarous cruelty to [Note.] take up dead men's bones and to burn them, and the pretended Catholics have often done. If this be done to very Heathens, God will not pass it over unrevenged; as we may see in this place. The Poet, as Gwalther noteth hereupon, taught more rightly by the light of nature,

For after death neither can he hurt thee anymore, nor thou him, and therefore it is folly and madness, and men by thus doing degenerate into crows or doges. For amongst men it hath commonly been permitted in time of war to bury their dead on both sides, and Alexander in particular allowed it to Datius, Hannibal to Marcelius, and Caesar to Pompey.

I will send a fire into Moab and it shall devour the palace of Kireoth: Kireoth was a chief city of Moab, Jer. 48. 24. and the destruction of Moab by fire, by tumult, and the sound of the Trumpet was by war, see the like before, ch. 1. 14. touching Ammou.

I will cut off the Judge, and slay all the Princes, meaning hereby that they should be no more a people, because where there is no Judge or Prince to govern, there can be no Common-wealth anymore.

Having prophesied against other Nations about, now he prophesieth against Judah, and v. 6. against Israel also, that the Heathen might not object and say, also thou threatnest us for our sins, are there not sins in Israel? why then doest thou not prophesy against them?

Hereby then is shown, that none are so near or dear to God, but if they [Note.] sin, they shall come under the lash of God's judgments as well as they that are farthest off. And that they are not less sinners although better taught, then the most wicked of the world, and therefore although he cometh last unto them, they shall not be least punished, nay they that are of the Church and yet are not moved by repentance through all the means which they enjoy, shall one day be most severely punished of all others, viz. at the day of judgment.

The sins objected against Judah, were, that they despised the Law of God, and and their lies caused them to err, after which their fathers walked: For they that sin under the law, shall be judged by the law: To the Heathen he speaketh not so, but chargeth them only with sinning against the light of nature. And it is to be [Note.] noted here, that such as live under teaching, but yet wallow in the mire of sin like swine, may pretend infirmity, through which they do so, but before God they are judged despisers of his law, and shall be proceeded against accordingly.

For their walking after lies, hereby the doctrine of false Prophets is meant, who out of their own wicked heads taught them, that it was best to worship other gods, and encouraged them in their so doing, and in other sins, by promising them peace against the threatenings of all the true Prophets of God. But for all this they are threatened with destruction by their enemies the Chaldeans, who should fire their City, as indeed they did.

Here coming to Israel, to whom he was specially sent, he is large in ripping up their sins, and convincing them of ingratitude for extraordinary benefits received, that after this he might the more effectually by threatening judgments move them to speedy repentance: because they sold the righteous for silver, and the poor for a pair of shoes. Coming to lay open their sins in particular, he beginneth with the chief amongst them, their Judges and Rulers, first taxing their covetousness, showing itself in taking bribes to pervert justice. For this is meant by their selling of the righteous for silver, they had not so much regard to the righteousness of a man's cause that came before them, as to base gain, so that if any man brought them a bribe, they would judge on his side against all justice and right. That which is added of the poor for shoes, sets forth another kind of bribe, taken of those that had no money, but in case that one poor man contended in law with another, and one that desired to have the judgment go on his side were a Cobbler or Shoemaker, that offered to give the Judge the mending of a pair of shoes, or a pair of shoes to judge for him; or one of another calling, doing some like thing for the like reason. Lyra saith, that the word signifieth either Shoes or Closes, and therefore it may be understood indifferently of the poor man having nothing but a little ground to bribe the Judge withal, and giving this to make him of his side.

That pant after the dust of the earth on the head of the poor, that is, are carried away with a greedy desire to trample the poor under their feet as the dust of the earth through tyranny, pride, and disdain. For this is another sin amongst great ones upon earth, they tyrannize over the meaner sort of men, taking any occasion to bring them down to the dust, that they may even go over them at their will, they not once daring to speak or mutter against their tyrannical doings.

A most high degree of wickedness, and a sin that addeth more to their unjust [Note.] dealings, and it is too too commonly practiced in these miserable times, wherein men must suffer by injustice, and say nothing against injurious proceedings; if he doth, he shall be sure to be kicked down and trodden upon with the greatest rigor.

And turn aside the way of the meek, here is another sin objected, by means of their tyranny against them that oppose their unjust doings, many of meek spirits are so terrified, that they are made for fear to go wrong also, holding and saying as these their tyrannical masters do. But they that are so meek, being thus made to go out of the way of the meek, whom Christ blesseth, are cursed together with them by whose fear they are misled against the fear of God.

And a man and his father will go into the same maid to profane my holy Name. Here is a fourth sin laid to their charge, the sin of abominable incest, the law of God being quite neglected, which forbiddeth the same woman to the father and the son, and all others that are very near either in consanguinity or affinity. And in naming this, as Gwalther noteth well, he meant any kind of incestuous copulation, and generally all fleshly uncleanness by any whoredom. And hereby he saith that they profaned the holy name of God, because the Gentiles round about hearing of such wickedness committed amongst God's peculiar people, blasphemed God, laying, that he was the Patron of filthiness And this he saith touching fleshly uncleanness, to the great reproof of those [Note.] that make so light of this sin, that they may be ashamed and abhor themselves therefore as unworthy of the name of God's people.

And they lay themselves down upon clothes laid to pledge by every Altar, and they drink the wine of the condemned in the house of their God. Here a fifth sin is taxed, viz. extreme unjust dealing in their commerce with the poor, contrary to God's law Exod. 22. Deut. 24. where it is enjoined, if any man takes a pledge, and it be clothing, that is necessary for him to cover him withal at night, that he restore it before the going down of the Sun, but in Israel there were such oppressors, who so little regarded the law of God, that they kept such clothes for their own use, lying themselves upon them, when they solemnized nights to the honor of their Idols near their Altars. For Idolaters imitated God's servants, of whose keeping watch by night in the Lord's house we read Psal. 134. And hereby their sin was the more aggravated in that they came in that, which it was unlawful for them to hold of another man's, about such rites, as [Note.] they counted sacred, as if a pawn-taker should come to Church in the best apparel of a poor man for his money laid to pledge unto him, being wrongfully wrested from him for want of wherewithal to redeem it at the time; thus taking advantage against him, and possessing a thing much more worth without making restitution for the over-plus to his great detriment.

For the next words, they drink the wine of the condemned in the house of their gods. Here is a sixth sin laid open, of which Gwalther maketh three.

1. Idolatry, in that he speaks of the house of their god, which was some Idol.

2. Intemperance and excess even in places that they counted most holy, the houses of their gods, in which they drank wine, that is, unto drunkenness.

3. Unjust getting of money to buy this wine, being against the innocent, and condemning him in his case brought before him for bribes received from the contrary party to do it. For herewith they grew rich and feasted at times set apart to the honor of their gods in their houses. And of these sins the Papists are most notoriously guilty at this day.

For first they have Images which they make God's by giving unto them religious worship.

2. They keep festivals to the honor of their Saints, at which times they run to all excess of riot, especially in festis En • aeniorum, vel dedicationis, trium regum, paschalis, ascensionis, Martini, Carnisprivii, & pro defunctis.

3. To these feasts rich men contribute largely, who have gotten their goods by wicked means, thinking that hereby an expiation is made of their sins, and by Monks and Friars, and sacrificing Priests, who impose by way of penance for satisfaction sums of money to be paid by those that confess unto them.

Having laid open their sins, now he cometh to lay open their ingratitude for God's extraordinary mercies towards them, especially in destroying the Amorite so tall and strong as the Cedar and Oak, both fruit above and root beneath. Of this comparative setting forth of the Amorite, see Numb. 13. and he meaneth, that both those Giants and their posterity were all destroyed partly in Joshua his time, partly in David's.

I raised up of your sons for Prophets, and of your young men for Nazarites. These were other great benefits bestowed upon Israel, and are so at all times to be accounted by the people of God. Men amongst ourselves to be stirred up to act the part of Messengers or Angels sent from God, that thus we may be instructed in God's will from time to time, is a wonderful great benefit, and not common to all Nations, and for Nazarites, see Numb. 6. they were certain men moved by the Spirit of God to lead a singular holy and abstemious life, that by their example others might be turned from their profaneness and excess, as by the teaching of the Prophets, that having both doctrine and example they might be the more effectually stirred up or made more inexcusable as all are at this day also, although we have no Nazarites now but godly Ministers that teach with all earnestness, and godly livers, that sincerely apply [Note.] themselves to live and do accordingly. The Papists hold the profession of Monks and Friars now, to be answerable to that of the Nazarites then, and the vows of these to be justifiable by theirs. But there is a vast difference betwixt them, they vowed to abstain from wine, not from flesh or from marriage, these are licentious for drinking the strongest wines, yea even the Carthusians, which would seem to be holiest, but vow against marriage and eating flesh at certain times. They followed none other rules, but what were set down by God, these crossing the rules set down by God, hold them only to rules of living set down by men: for that rule of vowing against marriage and meats are censured as doctrines of Devils, and therefore most contrary to God and his laws.

But ye gave the Nazarites wine to drink, and commanded the Prophets, saying, Prophesy not: that is, what means soever God set up amongst them, they were so far from profiting hereby, that they stopped the course of these his Ordinances, corrupting the young men, that had set themselves apart by vow to more strictness of life, by bidding them contrary to their vow to drink wine, and forbidding the Prophets to prophesy anything, but what they best liked, telling the one that whatsoever vow he had made in this kind, he was tied thereby; and the other, that if he presumed to speak anything against them he should surely smart for it. And these are two such great evils, as that where they reign, sin is grown to such an height, as that God will no longer forbear to punish it in any Nation. None are so gross, as altogether to forbid preaching, but the same evil commonly reigneth to forbid, or to be severe against [Note.] them that preach unpleasing things, and so the liberty that ought to be in preachers, is taken away, there being no fault more common then this in such as be in authority in these our days, and much do the rioters of these times rejoice, if they can wind in one that is of a strict life to drink wine unto drunkenness at any time, as if that Hab. 2. 4. were quite forgotten, where a woe is denounced against him that giveth his neighbor drink.

I am pressed under you as a cort that is laden with sheaves, that is, ye may happily count these sins objected against you, light and not worth the speaking of; but truly they are most heavy, and I am so weary of bearing them, as of too heavy a load, that I will now disburthen myself, not bearing with you any longer, but bringing judgments upon you, as ye are well worthy. And what will ye do then? shall the swift of foot think to flee, or the strong to be saved by his strength, he that handleth the bow by his shooting, or the horsman by his horse? if they do, they shall be utterly deceived, for flight shall perish from the swift, &c. v. 14, 15, 16.

CHAP. III.

HEar this word of the Lord against you: because he had spoken of judgments, which none should escape, and men are averse from hearing anything against him, therefore he presseth them to hear this, and the like should every Preacher do, and not forbear to declare the will of God in anything, because the hearer will distaste it.

And what is it that he would have them hear? You only have I known of all the families of the earth, therefore I will punish you: Here he speaks to all the tribes of Israel together, which he brought out of Egypt, v. 1. whom only, he saith, he had known peculiarly to choose them, and to do such mighty things for them, and to give them his laws. Of the like comparison, see Ps: 147. 20. whereby we may see, that to live in sin is more heinous in those that are of the Church, then in any other people, and they shall therefore most certainly be [Note.] punished for all their iniquities, so far will it be from being a shelter to such sinners, that they are of the Church, that they shall be punished the more.

Can two walk together except they be agreed? that is, the Prophet cannot walk with God in speaking in his behalf, by threatening judgments against sinners, as he doth, but they might be sure that it was done by the consent and according to the will of God.

Will a Lion roar in the forest when he hath no prey? Here is another similitude to show, that his threatening being according to God's will, is as the Lions roaring, and not as a contemptible man's uttering his voice, of which roaring see before ch. 1. 2. And as the Lion roareth not, but being sure of a prey, so the Lord roareth not by his instrument, a Prophet, but the people against whom, shall surely be made a prey to them, that he shall send out to destroy.

Can a bird fall in a snare upon the earth, where no gin is for him? but if a snare be set so cunningly that he cannot escape, then he must needs fall, and till the bird falleth thus, the fowler will not take up the snare that he laid. Now God is the Fowler, of whose snares to take sinners it is spoken Psal. 11. and the meaning is, if God had not by me his Prophet laid a snare in threatening judgments against you for your sins; ye needed not to fear the coming of such judgments upon you, but now the snare is laid, and shall not be taken up again, till ye be entangled with these destroying judgments, unless ye repent.

Shall a trumpet be blown in the city and the people not be afraid? shall there be evil in a city and the Lord hath not done it? Here is a third similitude tending to express the same, as a trumpet being blown by a potent enemy signifying his entrance into a City to destroy it by his soldiers thus called together and animated to the fight, all the Citizens tremble for fear, so the Lord sounding an alarm by the trumpet of his Word, it stands the people in hand, against whom, to tremble and seek to make pecce with him with speed. And if they do not so, but harden their hearts, and evil betides them, they must not count it a casualty, but a judgment justly sent by God for their neglecting of his voice; see the like to this before, Isaiah 45. 7. touching God's making of evil, that is not sin, but the evil of destruction coming for it.

Surely the Lord will do nothing, but he revealeth his secrets to his servants the Prophets. This is added for explication and confirmation of that which went before: for having said, there is no evil in the City which the Lord hath not done, and before spoken of the Lions roaring, the snare laying and trumpet sounding to war and bloodshed, hereby is all explained, that the Lord was meant in all the former passages as hath been said, for he doth those things, and agreeth with his Prophets to publish them: and confirmed, because his Prophets denouncing judgments speak by revelation from God, and not of their own heads. Before such revelations they are secrets, and it is unknown what kind of evil, or by what means it shall come upon a wicked people, but such is God's candor in his dealing with them, that he will not bring it till the Prophets be acquainted therewith, that they may first denounce it, which is also partly done to grace his Prophets by thus making them of his privy council, as of old he did Abraham.

The Lion roareth, who can but tremble? the Lord hath spoken, who can but Prophesy? Here by the Lion again is meant the Lord, whose threatenings by his Prophets, should make all men to tremble, and when he speaketh by revealing his will to any man, commanding him to declare it to others; no man may refrain from prophesying, whatsoever danger through men's tyranny comes of it, when Jonah did otherwise, we see, in what danger he himself was, and Ezek. 3. the watchman not speaking as he is bidden, must answer for the blood of others, and Jeremy 1. 17. Speak all that I bid thee (saith God) or else I will slay thee.

Publish it in the Palaces of Ashdod, &c. Here to shame the Israelites the more, he calleth the Heathen Philistines and Egyptians together to be spectators of the abominations done in Samaria the head city of the ten tribes, as who should say, that they were so gross, that they exceeded the wickednesses practiced amongst them that were without teaching and all knowledge of the true God. And yet in Ashdod, as Gwalther saith, they were so cross in running to all excess of riot, that at their feasts they used to have a dead man's soull shown, and then it was said, Eat and drink freely, for after death ye shall be such. And if they were so vile and yet Israel exceeded them in wickedness, how vile was Israel, and worthy of most severe judgments? see the like exprobration, Jer. 2. 10, 11. & Mat. 11. & 12. 1 Cor. 5. See the great tumults in the midst thereof, and the oppressions, of which more particularly, ch. 2. 6, 7, 8. and this he calleth violence and robbery in their Palaces, charging them that they knew not to do right, not for want of theorical knowledge, but of an heart well affected, but contrariwise addicted to all evil, the like unto which is said Jer. 4. 22. and he speaks of robbery in their palaces to denote theie Kings and Judges, who are also called for their bribery, companions of theaves, Esa. 1. 23.

An adversary shall be round about thee. Having laid open their gross sinning, now he cometh to show the punishment, which should be such, that which way soever they made account to escape, their hopes of so doing should be vain.

For first, if by fleeing, he saith, that enemies should compass them round about.

2. If they confided in their palaces or fortifications, he saith, thy palaces shall be spoiled, and in further amplifying the same, v. 15. I will smite the winter house, and the summer house, and the houses of ivory, and the great houses.

3. To express further their great destruction, if they should trust to their multitudes of people, he saith: As the shepherd taketh out of the mouth of the Lion two legs, or a piece of an ear, so shall the children of Israel be taken out that dwell as Samaria, of the corner of a bed, or at Damascus, out of a couch, that is, they shall be destroyed, as sheep by a Lion who having killed and eaten what he listeth of them, the shepherd coming findeth nothing but fragments, all the sheep being destroyed, so that of great multitudes he hereby showeth, that they should be brought to nothing, only as the shepherd coming after such destruction takes up these parts, hereby to show, how many sheep are destroyed, so he meaneth that nothing shall be left in Israel, but testifications of their ruin, and this should be done by enemies, who should be to them as Lions to sheep.

For, that which is added of a corner of a bed, and a couch; it serves to set forth their security, who notwithstanding the judgments threatened lay sleeping upon their soft beds and couches of ease, as fearing nothing. And Samaria is spoken of, the chief City in Israel for the strength thereof, in which they trusted, counting it impregnable, and therefore slept securely there. And Damascus, because part of Israel's confidence lay in Damascus, that is, the Syrians their confederates, Esa. 7. 1. so Jerome. But Lyra, by the corner of a bed understands some part of Judah, to which the Israelites fled in Hezekiah his time, and by a couch in Damascus, taking Damascus for an appellative signifying victual, some place, where he made provision for such as fled unto him. Some again reading the word Damashcus render it, ta bed, the corner of a bed. But both pervert the meaning, which is, as hah been before said, although I do not think, that a confederacy with the Syrians was in Jeroboams time, any part of the Israelites confidence, but rather their having Syria and Damascus also in their power. For 2 King. 14. 24. Jeroboam their present King is said to have enlarged his Kingdom from the entering in of Hamath to the Sea of the Wilderness, that is, saith Rabanus, all over Syria, see my exposition there. And upon this Gwalther goeth, saying, they had Samaria and Damascus both most strong Cities, and therefore thought themselves invincible, for which they are set forth as sleeping securely in a bed or upon a couch.

I will visit the Altars of Bethel, and the horns of the Altars shall be cut off. This is added to show again, that as God was provoked by other sins in Israel before mentioned, chap. 2. so chiefly by their idolatry with the golden Calf at Bethel, which he would have them take special notice of, and that the idol there should be destroyed, and for the horns of the Altar, they are specially mentioned, as being the most goodly part of it, guilt with silver and gold, and whereupon the blood of their sacrifices was put for expiation of their sins. But hereby it is shown, that this service being contrary to the Word of God, yet by them blindly trusted in, should be so far from profiting them, as that therefore they should be destroyed, and so it shall be with all the superstitions, their pains and cost about divine worship of their own devising in [Note.] stead of saving them shall bring them to ruin.

CHAP. IV.

YEe kine of Bashan, that are in the mountain of Samaria, &c. By the Kine of Bashan here Amos understandeth the Judges and Rulers of Samaria, and he styleth them thus, because that being fed in the fattest pastures, that is, abounding most with wealth, and having the honor to judge and rule over others, they regarded nothing less then to govern well and to judge aright, as being addicted more to their ease, and pleasure and gain, whereby their excess might be maintained, like not Oxen that labor, but Cowes who do nothing but feed and fill their bellies and wax fat against the day of slaughter. For Bashan was a most fruitful place of pasture, and therefore they are compared to Kine there, although dwelling in Samaria, and Bashan was on this side Jordan in the lot of the Reubenites and Gadites. And what is it, that he would have these Kine to hear? ye oppress the poor and crush the needy, and say to their Masters bring wine, whereby the poor the borrower is meant, and by the creditor the Master, the meaning being, that whereas Magistrates are appointed to do justice for the relief of the poor debtor against hard hearted Usurers, they contrariwise fulfilled the desire of such misers to the wronging of such poor, and to make themselves the more merry when they did so, they bad these masters bring wine, as if he should have said, give me a quart or pottle of wine and I will do it for you, according to your desire. Whence note how much rulers degenerate, that are led by covetou • nesse and sensuality [Note.] of men in most eminent place, they thus make themselves very beasts fit for nothing, but when they are grown enough to be butchered. Whereas the Prophet may seem to forget himself much in using such base language to Magistrates, whom all ought to honor and speak reverently to, as to God's Vicegerents. Gwalther answers well. All private men indeed ought to speak to them with reverence, but the Prophet or Minister of God, whose Office is publicly to reprove sin in the highest, is not always bound to go by this Law, but if Rulers be beasts, he may call them beasts, as Christ did Herod a crafty fox, and Jeremy telleth Jehoiakim that he should be buried with the burial of an Ass; and Samuel tells Saul he had done foolishly. But this is rarely to be done, and not without an instinct of the spirit moving hereunto, as we may see in Paul calling Anonias a painted wall, but understanding that he was the High Priest, he confessed his error, and proved, that a Judge may not, much less a King be ordinarily spoken to in [Note.] vilifying words. And therefore they do they know not what, who being private persons, if the Judge or other Magistrate displeaseth them, yea or the King himself, are ready by base language to rail upon them: and it would be be noted, that it was thought a just cause of death in Naboth that he had blasphemed God and the King.

Ye shall go out every Cow at the breach that is before her, and ye shall cast them into the Palace, saith the Lord, the Vulg. ye shall be cast into Armon, that is, saith Lyra a country beyond Assyria, and Heb. it is 〈 in non-Latin alphabet 〉 which if it be taken for an appellative, signifieth a palace, otherwise being taken for a proper name, it is Armon, hereby some parts of Armenia being meant, whither the ten Tribes were carried, and have there remained shut up by the mountains ever since. This is also Jeromes, and most probably the true meaning, and if it be rendered Palace, I cannot see, how any good sense can be made, ye shall cast them into the Palace; they that follow this reading, say it is meant, some shall attempt to flee away through the breaches made in the wall of the City by the enemy, but not being able return back to their Palaces seeking by the strength of the place to save themselves. But if he had meant so, he would not have said, ye shall cast them into the Palace, but rather they shall cast them, making them for fear to recoil thither after an attempt to escape away. Besides this exposition is plainly forced, after their going out by the breaches, to say, that they were forced to the Palaces, from which they were quite gone out of the City; wherefore I rest in the former as being without all exception. And then by the former words is meant their being carried away captive through the breaches some after other some, yet not so far distant, but that one saw another, and followed him, as one Cow another being driven through a gate from pasture.

For the words of verse. 2. He will take you away with hooks and your posterity with fish hooks, if we follow this reading, the sense will be plain, the Assyrians shall come as fishers, and take you away as fishes being drawn with fishhooks, against which ye shall have no power, as fishes have not, when the hooks are once fastened in their nosethrils, although they be great and strong. The like metaphor is used in speaking of Sennacherib, I will put an hook in thy nosethrils, and Jer. 16. 16. I will send for many fishers, and they shall fish them: but the Vulgar Latin hath it, Levabo vos in contis & reliquias vestras in ollis ferventibus, expounded by Lyra, I will lift you up by such instruments, as wherewith great burdens are raised, this being spoken of them, that were carried away captive, and I will burn you that remain in your houses. The word rendered contis, but in the New Translation with hooks, signifieth also shields, and not 〈 in non-Latin alphabet 〉 the word here used, but 〈 in non-Latin alphabet 〉 signifieth pricks, and therefore it should as I take it be rendered with shields, as if he had said by armed men, that shall come against you, one piece of armor then in use, the shield being named for all. For the next word, about which the difference is, viz. 〈 in non-Latin alphabet 〉 properly signifying pots of fish, it seemeth, that the Vulg. in rendering it respected rather the sense, then the proper meaning of the words, taking it as meant, that like fishes they should be boiled in pots seething upon the fire, understanding by these pots their houses fired by the enemy wherein many of them died & were consumed to ashes, as fishes would be in a pot being without water set upon a most ardent fire. But forsomuch as 〈 in non-Latin alphabet 〉 signifieth hooks, and not 〈 in non-Latin alphabet 〉 , it is not so genuine hereby to render it, wherefore I think it best rather to adhere to Jerome. Now because the Israelites would hardly believe when their Kingdom was so mighty, that it could ever come to this, the Lord here saith, I have sworn by mine holiness, that is, by myself, for the holiness of God is God, and there being no greater then God to swear by he sweareth by himself, that for the Oaths sake they might believe and tremble, and turn from their sins, though otherwise most hard to believe.

Come to Bethel and transgress, and to Gilgal. Here the Prophet proceeds by way of irony, mocking at their superstition in Bethel, about the golden Calf set up by Jeroboam and in Gilgal, of their sinning in which place also see Hos. 4. 15. And in speaking in like manner of their sacrificing, and bringing their tithes thither, whereby they thought, that their sins were explated, he doth by the way tax one abuse in their sacrificing that they used leaven contrary to the Law of God, Exod. 12. and Levite. 2. 11. but this he saith liked them well, being all done against the will and Ordinance of God, who appointed neither Bethel nor Gilgal, but Zion, for the place to bring all Sacrifices and Tithes [Note.] unto. See here the blindness of the superstitious, although they do in way of devotion clean contrary to the revealed will of God in many things, yet they sooth up themselves in an opinion of doing service to God most highly pleasing unto him, as the Papists at this day going to Rome for devotion, especially in a year of Jubilee or to Saints shrines, making offerings there, praying unto them, and serving God by images so flatly forbidden in many places. But the judgment of such followeth, verse. 6. I have given you cleanness of teeth in all your Cities, that is, famine for want of bread, as is further expressed, ver. 7. I have also withholden rain from you, &c. In which words and the words following he showeth what judgments had been by God laid upon them, whereby they should have been converted, as first famine, so that they needed not a toothpicker, as a man doth after that he hath eaten flesh, which is generally by Expositors referred to the famine in Ahab's time, and to that of seven years in Jorams time. 2. Witholding of rain three months before the harvest, whereby both the corn instead of growing to maturity, and abounding became very scaree, and that which was, withered, and their want of water came to pinch them as much as the want of bread, yet that it might appear to have come so to pass by a Divine providence and not by chance, he saith, it rained upon one City and not upon another. And this most probably was in the time of the famine of seven years, 2 King. 8. for when the rain was with held in Ahab's time, there was neither dew nor rain upon any City in Israel. 3. God's smiting them with blasting, and mildew, and the palmer-worm, of which I have spoken upon Jcel 1. 4. I have sent the Pestilence amongst you after the manner of Egypt, Heb. in the way of Egypt, whereupon it is thought, that when they in their straights sought to Egypt for help against their enemies, the Lord thus smote them, although it be nowhere before recorded in the sacred history. 5. His flaying their young men with the sword, and the taking away their horses, whence a stink came up into the nosethrils of the survivors, which most probably is spoken of the great slaughters made amongst them in the days of Jehoahaz, 2 King. 13. 7. when only fifty horsemen were left and ten chariots and ten thousand footmen, the rest being slain and taken, and of these slain ones, the corps lying unburyed stank to their great annoyance. Lastly, his overthrowing of them, as Sodom and Gamorrah, so that they were as firebrands plucked out of the fire: This similitude is used not to show, that Israel was at any time dealt with altogether as Sodom, but that as God was extremely provoked by Sodom, so he was by Israel, and as Sodom was destroyed therefore by fire, so Israel by fire and sword: but whereas none of Sodom were preserved from that common burning, some of Israel were, fifty horsemen, as was said before and ten thousand footmen, and the destruction being so great, it was the singular mercy of God these were preserved, they being here in dealt with as a brand being in the fire, as other wood, but snatched out and so preserved, through his mercy who bare them so great favor. And in conclusion of every of these judgments capitulated he saith, yet they turned not to me. And that they suffered such grievous things, the course of the history in Ahab's time, and in Jeroboams, and in the days of Jehoahaz doth abundantly show.

Therefore I will do thus unto thee (O Israel) and because I will do thus unto thee, prepare to meet thy God. Here followeth the judgment that, was yet to come after all these things suffered which he expresseth not, but as men commonly in making an Oath used of old to say, God do so to me, so the Lord here saith, I will do thus or so to thee, meaning, being yet more severe to the utter rooting of them out without any favor, prepare to meet thy God; which Calvin saith, is taken two ways, either ironically, as if he had said, prepare to go against him if thou canst, and stop the course of his judgments, or seriously be moved by repentance to prevent the evils, that are further coming upon thee; which he rather approveth, as there is good reason: And that they might be the more moved he addeth; He that formeth the mountains and createth the winds, &c. in which words the Almighty power of God is abundantly set forth to move their minds the more to fear and tremble before him. For shall we not fear and turn to him, ceasing by our sins to provoke him, that ruleth over the greatest and mightiest things that are, the high and huge mountains, the boisterous and turbulent winds, against which nothing can stand, for they rend the rocks and mountains, 1 King. 19. he declareth to man what is his thought, by piercing into his heart by his word, so that if any evil thought be in him, his Word as a sword laying it open or entering into it pricks and wounds him, so that when God will he shall have no quiet within, that maketh the morning darkness, and treadeth upon the high places of the earth. These two are by Lyra expounded of the morning of the Gospel turned into darkness to the Jew, and of the power, which God getteth over Kings and Princes amongst the heathen, hereby making them to prostrate themselves at his feet, this being his treading upon the altitudes of the earth: which exposition although I reject not, as setting forth the allegorical sense, yet the literal meaning is first to be embraced, he turneth comfort set forth by light into sorrow set forth by darkness, to wicked men that go on obstinately in their sins, and treads underfoot the greatest in this world, set forth by high places, that by their wickedness provoke him, be they never so potent, as at the time of speaking, this Jeroboam the King of Israel was, for which he concludeth, saying the Lord of hosts is his name, that no man might harden himself through unbelief saying, how can this be? for how can any potentate of the earth prevent it, seeing he that threateneth it is the Lord of hosts, all creatures both celestial and terrestrial are his armies, whom no force is or can be able to resist.

CHAP. V.

THe Virgin of Israel is fallen. Here the Prophet foreseeing by the spirit the destruction to come upon Israel lamenteth it as Jer. 9. that Prophet doth, and the more because he foresaw not any deliverance to come from her captivity, as to Judah after 70 years, for which he saith, there is none to raise her up, although under the Gospel, as is often said by other Prophets, the time cometh that all Israel shall be saved, as Saint Paul gathereth, Rom. 11.

For thus saith the Lord unto the house of Israel, Seek ye me and ye shall live. Here a remedy yet is prescribed against this misery, and because he foresaw that his exhortation to repentance would not take effect in them, he falleth again to threatening, v. 16, 17, &c. and showeth how unpleasing their devotions were to God, whereby they thought these judgments might be turned away, ver. 21. then exhorting again to righteousness, verse. 24. But because this never took effect with them, he recounteth, to make them the more odious to themselves their abominations past, ver. 25, 26. and concludeth with threatening captivity unto them, v. 27.

Seek not to Bethel, &c. Of Bethel and Gilgal, see before chap. 4. 4. but here Beersheba is also forbidden to be gone unto: for that was another holy place, wherein Abraham worshipped, and dwelt long, Gen. 21. 33. and superstitious men were ready to take such occasions to worship false God's in other places besides that, which was alone appointed, thus committing two sins together, one of idolatry, the other of going from God's injunction in respect of the place. For the last of these none shall have to answer now, but for the former the papists shall have an heavy answer to make, viz. for their idolatry in any place, as this was the sin chiefly laid to the charge of Israel here. And hence it [Note.] appeareth, that they seek God in vain that do it otherwise then he hath prescribed in his holy word: for Bethel shall go into captivity, that is, the Worshippers in Bethel, and Gilgal. Vers. 6. Seek the Lord and ye shall live, lest be break out like fire in the house of Joseph, that is, by bringing the enemy with sword, and fire against Israel, set forth by the house of Joseph, because Ephraim coming of Joseph was the principal tribe of the ten, and none in Bethel shall quench it, that is, your worship exhibited there to idols shall be so far from averting this judgment, as that therefore the flame of that fire shall be more increased, only seeking the Lord by penitent prayer and turning to him shall avert it.

Ye that turn judgment into wormwood: Here he showeth, who should turn, even the most wicked, that hitherto regarded not righteousness, but sitting in the Judgment seat imbittered the causes of the poor by judging against them, thus filling them with bitter sorrow. Vers. 8. That maketh the seven stars and the Orion, and turneth the shadow of death into the morning. That they might the more be moved to seek God, he here speaks more of him to set forth his infinite power and ability at his will to bring enemies upon a land, wherewith he is displeased. His power spoken of first is ordinary, appearing in the stars of heaven and ordering of the days and nights, so that the time which is in winter darkness, in summer is turned into the morning light, which is meant according to Gwalther, when he saith, he turneth the shadow of death into the morning, &c. and contrariwise shortening the days, which were long in summer, he in winter turneth the day, that it is dark as the night long in the morning. And he saith, that in speaking of the seven stars and Orion, all the stars are meant, of which God is the Creator, but these are specially named because in these the power of God specially shineth, for that they always appear and keep their times. Calvin for the seven stars hath Pleiades, and saith some turn it Arcturus, saying that these stars in special are mentioned, because the 7 stars or Pleiades appear against the spring, when mild weather followeth, Orion against winter, when the weather is more turbulent. Some others make them both signs of rain, and stirrers up of winds, they rising both in the North, Orion sometime in September, the 7 stars in the spring, of which also see Job 9. Calling the waters out of the Sea, and pouring them out upon the Earth, that is, exhaling them up in vapors into the air, and thence at his will causing them to descend to water the earth: And here again he concludes the sentence almost as ch. 4. 27. the Lord, or Jehovah is his name, by speaking thus magnifically of God again seeking to strike terror into the wicked, that they might humble themselves before him. For the whole verse, some separate it from the former, as a perfect sentence in itself, and having no coherence, with the former, and so read it in the nominative case, but I prefer reading it rather in the accusative, as cohering with v. 6, 7. according to that which hath been already said.

And hitherto of things ordinary in the course of Nature arguing God's almighty power, v. 9. he cometh to other particular acts of his showing the same. That strengtheneth the spoiled against the strong, so that the spoiled shall come against the fortress: Vulg. who laugheth at wasting upon the strong, and brings depopulation upon the mighty: Calv. who strengtheneth the waster above the mighty, and the waster shall ascend upon the strong holds: and this is verbatim according to Hebr. the meaning being, that the Lord showeth his power in strengthening enemies against the mighty, such as the Kingdom of Israel now was, when he is provoked by sin, so as of what strength soever he be, he shall not be able to stand, and if he trusteth to a strong hold, the same wasting enemy shall break through into that also: which is spoken to move Israel not to stand out against the Lord exhorting to repentance: but fearing what he is able to do, to turn unto him.

They hate him that rebuketh in the gate, and they abhor him that speaks uprightly: Here again he returneth from speaking of God's power to show to what an height of sin their Judges were grown, it was matter enough of hatred in the chief magistrate, if any durst be so bold as to reprove him, whether Prophet or other wise man, when he erreth from the way of justice. For when such men look more at base gain, or the dishonor that is thus done unto them, [Note.] then the righteousness of the thing spoken, being hereby exasperated, they lay unto them, and the state where they rule a foundation of ruin, it being the property of godly rulers in all times to hearken to such reproofs, but of the wicked to rage hereat, as of David, who being by Nathan reproved humbled himself, and Jehoshaphat having holpen Ahab, for which a Prophet reproved him, did likewise, and Hezekiah being reproved by Isaiah, and threatened for bringing Merodach Baladans Ambassadors into the Lord's house and showing them his treasures, heard it patiently. Contrariwise Asa being reproved, raged against the Prophet and put him in stocks, Ahab sent Michaiah to prison, and Joash and his Princes murdered Zechariah, all which suffered therefore, but those godly Kings bearing reproof prospered. And David saith, to teach other rulers what they should do, Let the righteous smite me: And godly Theodosius when Ambrose smote him with excommunication said, that he had found him only worthy to be a Bishop in all his Empire. Wherefore how can this Land and the Rulers hereof but finally come to ruin, seeing it is now done contrariwise, such as are set up to judge others being most impatient at any reproof although never so just, and even hating the reprover, as I have found it in some in my own experience. The Lord turn their hearts, and turn away the judgments hanging over our heads for this wickedness.

If any man shall say, how may it hence be gathered, that Magistrates and Judges are here spoken against, for nothing else is said, but they hate him that reproveth in the gate? Sol. this is a description of Judges, for of old they sat to judge in gate-houses at the entrance of cities, to which places all men might freely resort and hear and see the justness of their proceedings, and the same is in effect still done, there being shire-houses for this end in all places until that of late a new generation of Judges being set up in these inordinate times, they sit to judge in private chambers, the doors being locked, as if they were ashamed that the country should hear how unjustly they proceed in many things, or come to know the rules, whereby they proceed to take heed that they fall not into their danger.

Moreover, that Judges are here inveighed against, is plain from that which followeth, v. 11, 12. For as much as your treading is upon the poor and ye take from him burdens of wheat, ye have built houses of hewn stone, &c. I know your manifold transgressions and mighty sins, they afflict the just, they take a bribe, and turn aside the poor in the gate: whereby is meant that when unjust Judges proceed violently against poorer and meaner men, against justice and equity, this is a treading upon them, and trampling them under their feet as the dust, according to that which was said before, ch. 2. 7. an intolerable indignity to be offered to men by men, if the Proverb be not now verified, homo homini daemon, I know how it can be. Touching burdens of wheat, they are bribes taken of their best corn, which have no money, but a little corn to sustain them and their families, by bribes ver. 12. moneys or other things taken by Judges to show them favor are meant, and because hereby they are much impoverished, he calleth it an afflicting of the just, and as for poor men, that have nothing to give, they are said to turn them aside in the gate, that is, send them back to prison to go from thence to the place of execution; and thus the German proverb is fulfilled, the rich are hanged up by their purses, and the poor by their necks. But for all this injustice, whereby Judges grow rich, and for their pomp and pleasure build stately houses, make them pleasant gardens, and ruffle it out in silks and velvets in one fashion after another, there being no end of their luxury and pride, but they bear themselves towards the common people like demi-gods; the Lord who knoweth all this, and what under hand ways they have to get such wealth, will not suffer them to go unpunished, by turning them out of their houses and places of pleasure to live in misery all their days after. And his knowing of it is spoken of, to intimate, that they thought, that he either took no notice of these their unjust dealings, or else accounted them not so heinous, but would pass them over as light offenses.

Therefore the prudent shall keep silence in that time: whereby he meaneth not that they might do so, and by their silence let such unrighteousness go unreproved: [Note.] but that their harsh dealing with men cordially affected to justice should be so great, as that it should be of force to make wise men silent, seeing they could do no good by speaking, and many for fear should be silent, yet not be herein justified. For it is the duty of such men to speak still and not be silent, as Ezek. 3. it is commanded, and Jeremiah sometime seeing how desperately they were set upon evil, for which he thought to speak no more, felt the word in him as a fire whereby he was forced again to break out into bitter declamations against the sins of the highest.

Seek good and not evil, and the Lord shall be with you, as ye have said, that is, ye bear yourselves upon God as your God, presuming and saying, because ye are his people, the seed of Abraham and circumcised, he is with you and will defend you from all your enemies: but do not for this sooth up yourselves in doing evil, seek good and not evil, and then it shall be so indeed. And hereby he intimateth two things.

1. That good is not so easily done, but whoso will do it and so have God [Note.] with them, must strain themselves to seek and find it out, and then to walk in it, as it is also said, Seek first the Kingdom of God, Mat. 6. 33. and strive to enter in at the straight gate Mat. 7. 14.

2. That he who would have God to be with him must so seek good, as that he mingle not any evil with it, but flee all and every sin.

Establish judgment in the gate: here one good thing in particular which we are bidden to seek and love is commended unto us, as whereupon much more good depended, that is, the Judges doing justly, and that constantly, whereupon he saith, it may be the Lord will be gracious to the remnant of Joseph, which he speaks in reference to that which was said, v. 31. the City that went out by 1000, shall leave 100, &c. to this remnant he saith here, it may be the Lord will be gracious, which he speaketh not doubtingly, but to stir them up the more to repentance, as whose case was now come to be such, that God's favor could hardly be recovered again, therefore it was high time to make hast to do this good and to delay no longer.

Therefore the Lord saith thus, wailing shall be in all streets, &c. Having since his inveighing against their sins interposed an exhortation to good, v. 14, 15. now he returneth again to tell them, if they did not thus, what a lamentable case they should be in, as he had begun with lamentation, v. 1. so he showeth now, that what he there foretold should come to pass in all places, and to all sorts of men, v. 17.

Woe to you that desire the day of the Lord: Some, saith Calvin, understand this as if he had said, woe • o you that desire that the Lord would take you out of this world, as being impatient of living, by reason of their miseries, but this he saith rightly is far from the Prophets meaning. He therefore will have this to be the sense, woe to you hypocrites that speak so much of God, as if when his day or time cometh to show his almighty power, it would be for your safety and the destruction of your enemies, forsomuch as ye are his people, and live under his ordinances, as other nations do not: for this must be his meaning, although not so fully expressed, and being thus taken, it agreeth very well, unless we shall understand it as some others do, as spoken by profane mock-gods, who made a scoff of all his threatenings, saying in derision, Let the day of the Lord come, we fear it not, surely he will do great matters when it cometh, for thou terrifiest us only with words, which we believe not, shall ever take effect, so Jer. 17. Let the word of the Lord come, and 2 Pet. 3. Where is the promise of his coming? But I prefer the former for the words following, what have ye to do with the day of the Lord? it is a day of darkness, as Joel 2. 2. and not of light to you, which argueth that they who said thus, believed that a day was coming, but contrary to that which should then be done against them, they hoped that great matters should be done for them, which made them desire it, as profane mockers do not, but hear it spoken of only, as a scarcrow.

And v. 19. maketh further for this our exposition, As if a man fled from a Lion, and a Bear met him, or went into an house and leaned upon a wall with his hand and a serpent bit him: whereby is meant that these men, who desire the day of the Lord in hope of some help against their enemies contrary to God's threatenings called the roaring of a Lion, ch. 3. do but herein flee, as it were, from a Lion, but are torn by a Bear, lean for some case to a wall, but are bitten by a serpent to their destruction inevitable, forsomuch as some serpents biting causeth swelling, and kills the party bitten without remedy.

Whereupon he inferreth v. 20. Shall not the day of the Lord be darkness, and no light in it? as if he had said, judge now, since it shall be thus, whether it shall not be as I said, a day of darkness.

I hate, I despise your feast days, &c. Here he preventeth them, if they should think, yet by festivals and incense and sacrifices to avert his wrath, by saying, that he hates these, when they come from wicked men, see the like Isaiah 1. 12.

Take away the noise of thy songs, I will not hear the melody of thy viols, which is added because by singing and music God's people sought to come into favor with him besides by sacrificing, but the sweetest melody of singing Psalms hath but an harst sound in his ears when wicked men make it, for singing must be with grace in the heart.

Let judgment run down like waters, and righteousness as a mighty stream: Vulg. judgment shall be revealed as water, that is, saith Lyra, the judgments of God against Israel shall appear as waters, when it is a great flood, and by these sent in righteousness for their sins they shall be carried away into captivity, as things are violently carried away by a strong stream. This is also mentioned and not rejected by Calvin, who speaks of two more brought by others.

1. Understanding by judgment and righteousness, just proceedings in Judges, and all parts of righteousness in dealing both in them and in all other men, as if he had said, ye Judges give sentence so justly in all cases, which are many that come before you, that judgment may flow from your months as a flood, and all ye people be so earnestly see upon righteous dealing, that no unrighteousness may be able to stand against it, no more then hey or stubble in the way of a strong stream can stand, but all are carried away hereby, and this is followed by Gwalther, comparing this to Esa. 1. 16. where after sacrifices also rejected, judgment is commanded.

2. Understanding the judgment and righteousness of Christ when he cometh in time of the Gospel, who is often by these two celebrated. But he brings and prefers another, as if this were spoken by way of answering an objection, Wouldst thou not have us sacrifice and keep festivals then, which God hath commanded? Sol. Yes verily, do so still, but when ye do abound this way, be sure to fill all the courts with justice as floods fill all channels and all your habitations with righteousness carried on with all earnestness, and so being as a strong stream bearing down all unrighteousness and sin. Betwixt this and that of Gwalther there is little difference, and that wherein, of encouraging them to sacrificing, I cannot embrace, because all the sacrificing of the ten tribes, being done out of the place appointed was sin, and therefore I rest in that of Gwalther. For Lyra his Exposition I see no ground here, because that having rejected their sacrifices, and bidden take away their music, he addeth, and let judgment roll, as the words signifieth, go on currently without any impediment, by a conjunction copulative, showing, that as he would have the service before named so abominable taken away, so he would have judgment and justice to be with all diligence attended to, as the thing wherein he most delighteth. It may also be prophetically spoken of Christ's proceeding under the Gospel, because in every of the Prophets something is said of Christ, as being the main end both of the Law and the Prophets.

Have ye offered unto me sacrifices in the wilderness the space of forty years? Here he resumes the argument in hand v. 22, 23. against their sacrificing, proving that this service was not of old so strictly stood upon, because there was a time when it was not performed, and yet they not reproved for this neglect 40 years together; yea instead of sacrifice offering to God, they most impiously sacrificed to Mol • ch and Chiun, which the Lord would not endure, but therefore threatens their carrying away beyond Damascus, verse. 26, 27. upon which words, I have said enough in my Expositions upon Act. 7. 42, 43.

CHAP. VI.

WOe to them that are at ease in Zion, that trust to the Mountain of Samaria: Here the Prophet denounceth Judgments against Judah and Israel both, especially the great ones in both Kingdoms, lest Israel should bear herself upon Judah, and say, there be as great sins amongst the best and greatest in Judah, as amongst our great ones, why then are we so greatly threatened, but they not? To prevent this they are now both threatened together under the name of Zion and Samaria, the head cities of either Kingdom. For whereas he may seem to speak only to the Princes of Zion, threatening them for trusting to the Kingdom of Israel, as Lyra takes it, he indeed threateneth them both, and therefore these words are to be supplied between Zion, and that trust, and to you, as if he had said, Woe to you secure ones in Zion, and to you that trust in the Mountainous situation of Samaria; for of the men of Judah this cannot be understood, because the strength of Samaria, was nothing to them, and we seldom read of Israel's helping Judah, but of joining with other forces against them often: which are named chief of the nations, to whom the house of Israel came, Vulg. Optimates, capita populi ingredientes pompatice domus Israel: Cald. which were famous in the beginning of the Nations, and the house of Israel went into them: Hebr. expressly named the head or beginning of Nations, to whom the house of Israel came: hereby setting forth the honorable esteem in which Zion and Samaria were most anciently, and since they became the principal habitations of the children of Israel, they were of greatest note in all the Kingdom for the people's resorting thither as to their Metropolitical cities. And therefore there being many great ones dwelling in both these places, who abounded in wealth, and yet tasted not of miseries by war or famine, and therefore went on in living in pleasure, nothing moved at those things which the meaner sort suffered, and such as dwelt about in more remote places, he denounceth a woe against them, to awaken them if it were possible, from their security unto repentance.

Passe ye to Calneh and see, then go to Hamath the great, then go down to Gath, be they better then these Kingdoms, or their border greater then your border? Vulg. and to their best Kingdoms also, if their border be larger then yours: but the first is most agreeable to the Hebrew, a comparison is here made between two Kingdoms of the Israelites, and other famous places, that it being made hereby to appear, that Israel was more bound to God for his special favor in placing them in so fruitful and ample countries, sometimes being above 30 Kingdoms, the old inhabitants being cast out, that they might be planted in, their ingratitude might the more appear, and the Justice of God in proceeding against them, as is threatened ver. 7, 8, 9, &c.

For the places here named: Calneh was famous of old in Nimrods time, it being the head of his Kingdom. Hamath the great is so called, to distinguish it from Hamath at the entrance of the Land of Israel, of which see v. 14. 16. It was also a city of great note, and therefore when Rabshakeh would terrify the Jews by his Master Sennacherib's puissance, he telleth what places he had already subdued, and beginneth with Hamath as the chief, Gath of the Philistines is well enough known. Calvin will have the meaning to be, that they should consider the greatness and fruitfulness of these places, and yet they were unable to descend themselves against the enemy, and therefore much less should they whose Kingdoms were not so fruitful and large as those. But then the words must be read thus, Are ye better then these Kingdoms? whether or no are their borders larger then yours? it must be confessed that they are not: for although the land of Israel were very fruitful and large, yet all confess that these countries were some of them more fruitful and large. And being thus understood no force shall be done to the words, and the exposition will be most sensible, their destruction being laid before their eyes, who were of greater power, well might they fear destruction also. Whether of these expositions to follow therefore, I leave to the judicious reader to choose. But for the first make the words before going, verse 1. which are named the chief of the Nations.

Having spoken of their sin in general, here he sets it forth more particularly and at large, showing in what pleasure and excess they lived and were not affected at the miseries of their brethren, the meaner sort of the ten tribes, called Joseph, because the tribes coming of him, Ephraim and Manasseh, were the greatest part of them.

But what affliction of theirs is meant? It is generally answered, the sufferings in the days of Jehoahaz 2 King. 13. in whose time Israel was brought very low, although in Jeroboams time that state flourished again, but the meaner sort most probably were pulled so down, that they could not recover again, but lived still in misery, although the greater ones about the King, by many victories obtained, came to wallow in wealth, and consequently in all manner of sensual pleasure. But I rather think that the Prophet speaks this against the men of Zion with whom he began, taxing them for want of all sympathy with their brethren of the ten tribes when they were in that low ebb of misery before spoken of, yet the next words show that he speaks thus against Zion, so that as he began with Zion and Samaria together, v. 1. so he taxeth and threateneth them both together, or after the invective drawn out, he in the next words singleth out Samaria, to which he was more specially sent, saying, Therefore they shall go into captivity with them that go first into captivity, and the banqu • t of them that stretched themselves shall be removed, according to that which was before said, they stretch themselves upon their couches, v 4. And as it is here said, they went first into captivity, being taken by Shalmaneser King of Assyria.

The Lord God hath sworn by himself, I hate the excellency of Jacob, and abhor his palaces, therefore will I deliver up the city, &c Hebr. the Lord hath sworn by his soul, or life: whereupon Hilary gathereth against the Arians, that the Son of God is equal with God the Father, understanding him by his life, but as Calvin saith, this is frivolous, because in saying, by his life, he meaneth himself, as in other places: For excellency here, the Vulg. hath the pride of Jacob, which is both by Lyra and Gwalther expounded of their pomp and pride in their buildings, household stuff, excess in feasting, and apparel, and elate carriage, to express which he addeth, their palaces, that by this one part of their ostentation we might understand the rest. Calvin confessing that the word 〈 in non-Latin alphabet 〉 signifieth either pride or excellency and glory, according to the use of the word, Isaiah 2. & Psal. 46. expounds it yet of that wherein Jacob excelled other Nations, as namely, that they were God's peculiar people, and were graced with his Ordinances and miraculous works wrought for them above other Natio • s, wherein they prided themselves and disdained all reproofs and threatenings, as thinking that they were by reason hereof sartitecti from the danger of their enemies: this the Lord saith he abhorreth in Jacob, because they upon whom such excellency is conferred, being unanswerable to it in their doings, are to God the more abominable. Let the Reader judge, and take it either this or the former way he shall not err, but I prefer the first as most consonant to the words before-going, v. 3, 4, 5, 6. and following after in this and v. 9, 10, 11. For God's swearing by himself, by his sold, it is spoken after the manner of men, because to men hard of belief, that they might believe it and tremble, seeing if a King swears by his soul to punish his wicked rebels, he will certainly do it, much more will the Lord.

If there remain ten men in one house they shall die: Here the Prophet goeth on to show that the Lord's hating of Jacob for his sins, is not to be slighted, but by all men to be trembled at: for where he abhors, death follows, and that so universally, that in a populous family not one is left alive. The plague of God is great, when in a family consisting of 40 or 50 persons, all are taken away to ten, but if these ten be not suffered to remain, no nor one of them, the destruction is far greater and more to be trembled at. But this he showeth should be their case, for he saith, if there remain or be left ten, intimating the death of many in that house before.

And v. 10. serveth yet further to set forth their extraordinary mortality. And a man's uncle shall take him up, and he that burneth him, to bring the bones out of the house, and shall say to him that is by the sides of the house, Is there any yet with thee? and he shall say, Nay, hold thy tongue, for we may not make mention of the name of the Lord: Hebr. the last words are, because, not to remember the name of the Lord, so that they may be supplied either thus, we may not remember, or there is not one left to remember; and for nay, it is nothing, there is none, Vulg. finis, an end, and for the sides of the house, hath in penetralibus domus. The meaning of all the words is, that the mortality shall be so great, that whereas the office of taking and carrying out the dead to the burial is commonly committed to poor mercenary men, now mankind should be so wasted in Israel, that there should be none to be hired to do this, but a kinsman whose love is most to their deceased kindred, must do this office himself, or else the dead must lie unburied, and because the corps is too heavy for him alone to bring out, he is enforced to burn it in the house and then to carry out the bones and bury them only.

And he shall say to him in the sides of the house, that is, in some outer house not formerly used for men to lodge in, but to avoid the contagion for the present made his refuge, is there any in the house yet living? and he shall say, none: approving hereby further that which was said before of the dying of all ten in the house remaining, when others had died before. For the last words all Expositors generally read it, we may not make mention, some understanding it, as Calvin saith, of such as were ready to dy to express their desperate rejecting of prayer in this extremity, as thinking it of no force herein to mention the Lord: some of men averse from hearing of God in this case, as being one that they can have no comfort in, because he had always been reproving them, and now it was by his hand, that they suffered. And this indeed is Gualters, saying that some are most averse from hearing God named, of which he giveth an example of one in Germany, who lying upon his death bed desired his friends, that came to see him, not to mention the name of God unto him, for this was so great a terror to him, that he could not bear it: and another example of a Jew brought by a friend of his to hear him, and having heard him, his friend asked, how he liked, he answered, he liked all well, but only when he mentioned Jesus he was troubled and terrified at the hearing of that name. But Calvin is for another sense, viz. that this is spoken in opposition to that which was said be fore of hypocrites desiring the day of the Lord, when they see the hand of God against them indeed, they are whist and say no more so, for now they have too much of it, finding him clean contrary to their expectation of a Patron and de • ender a most severe Judge. All which is good, but I prefer rather the reading which I have mentioned before, because not one is left to remember the name of the Lord, for whilst one is alive of God's people, although not in sincerity, yet in extremity he will call upon God, but now everyone in the house was past this, they being all dead and gone into the land of silence and forgetfulness. Against all other Expositions maketh, that the Lord is not before spoken of, but only one being asked is there any in the house, he answers, None, hold thy peace, but of the Lord nothing is said by the inquirer; whereupon the answerer should use these words. Yet Gwalther to make his sense good, saith, it is an eclipticall speech, something in the inquirers words being lest to be understood, as thus, Hath the Lord left no man in the house alive with thee? unto which the answer will so be apt, Be silent, make no mention of the Lord. But reading it as hath been said, we shall not need to understand any other words and yet the sense is perfect.

He will smite the greater house with breaches and the little with clefts, that is, the house of Israel shall be smitten so, as that it shall come to utter ruin, but the house of Judah is smitten with clefts, which may be mended up, to intimate their return out of captivity again, to become a common-wealth, so Lyra; some under both Israel & Judah and richer and meaner sort of people called the little house, and the Chaldee, the kingdom, and the Kingdom, great and little. Calvin. the Nobles and great ones of the land and the meaner sort, for wickedness generally overspread all sorts. With Lyra agreeth Jerome and most Expositors, I prefer Gwalther here, for both kingdoms may be understood so, as not to exclude these two sorts in them both, of one of which it is said, that it shall be smitten with breaches, by Calvin rendered mixtionibus, and of the other with clefts, after which a poor cottage crumbleth all down alone, but great houses by greater force must be ruined altogether being brought to mingled heaps, and the words going before, ver. 8. require this exposition, and chap. 3. 15.

Shall horses run upon the rock? can one plow there with oxen? for ye have turned judgment into gall, as chap. 5. 7. the meaning is, horses and Oxen will not do contrary to their nature, but ye do contrary, when as instead of judgment for the comfort of the poor being wronged, ye turn it through covetousness to their damage, if not undoing to the imbittering of their souls; the interlinear gloss, ye by your sins turn God's sweetness and goodness into bitterness to yourselves and others, hereby forcing him to give you the bitter cup of misery to drink.

Have we not taken to us horns by our own strength? Here he reproveth them for their boasting and confidence in the dignity to which they had attained, set forth by horns wherewith they pushed, as it were, their adversaries in Jeroboams time getting so many victories over them, through the pity, that God took upon them, though wicked, when they were very low, but they proudly and ungratefully ascribed it to their own strength, as wherein they trusted, but it was as nothing. And for this God threateneth to stir up enemies against them from the entering in of Hemath to the river of the Wilderness, that is, throughout all the land from the North where Hemath was, to the south where this Wilderness was.

CHAP. VII.

THus hath the Lord shown unto me the former grassehoppers in the beginning of the latter growth. Amos having hitherto spoken plainly against their sins and in threatening judgments therefore, now he proceedeth to speak to the same effect by similitudes as God shown them unto him, and these were represented to him being three in three Visions: 1. Of Grass-hoppers setting on to eat up the grass springing again after the mowing. 2. Of a devouring fire verse. 4. 5. &c. 3 Of a line and plummet held against a wall, v. 7, 8, 9. By the first of which the state of Israel, saith Gulater, was represented after the division in Jeroboams time, when the whole land was as a meadow new mown, and he speaks of the Kings mowings in the similitude, because the medows lying together, the King used to set a day to begin to mow, and then all men mowed. Now the land is set forth by this similitude, because at that time it was bare, as being weakened by this division, and although it might grow again, yet as the after grass never groweth to the height of the first: so Israel after this denuding could not come to the power, of which he was in David's and Solomon's time. But when Ahab reigned it began to grow, he through God's mercy obtaining three victories against the Syrians, but at length they compared here to grassehoppers by cutting him off at Ramoth Gilead began; as it were to eat up the grass springing up again, only the prayers of God's servants prevailed then for the averting of this judgment, to set forth which Amos saith, that he prayed, so the Lord repented, that is, suffered not the destruction then to go forward; for by Elishah his means Iohoash gate the victory three times over the Syrians, when as after Ahab's death they had been eating the grass springing again, all the time of Jehu his reign, or part of it, and in the time of Jehoahaz his son. And hitherto of the first, touching the second similitude of devouring fire, verse. 4, 5, 6. The Lord called to contend by fire, and it did eat up the great deep and devoured a part, hereby that which was done by Hazaell King of Syria, and his cruelty to Israel is set forth foretold by Elishah, and recorded 2 King. for great mischief was by him done by fire and sword; for which he may well be compared to fire. But against this evil Amos also prayeth and prevaileth, setting forth how the servants of God of that time by their prayers kept away destruction from Israel, so that it yet continued a kingdom. Thus it being twice endangered, 1. at the death of Ahab; 2. In the time of Hazael tyrannizing over Jehoahaz and his people, [Note.] it was still upheld by prayer, which is to be noted, that we might learn what to impute our victories over our enemies now to, viz. not the strength and martial skil of men, but to the prayers of God's servants, the Prophets, not inferring hereupon, that now certainly we shall always prevail. For the sins continuing, for which judgments come, although they be for a time kept away, and all good success may be in expeditions against the enemy, yet the time shall come, that such a wicked Nation shall by other enemies be destroyed, as is here next set forth, verse. 7. wherein is the third vision of one holding a line and plummet in his hand, the Lord stood upon a wall made by a plumb line, with a plumb line in his hand: by which wall Israel is set forth, being made exactly as a wall made by a line and plummet, there being no unevenness, or exorbitancy in it; and by this means comely and strong. For thus Israel was made by God, when he peculiarly chose this people, and built them by his Word and Sacraments, in which state if they would have stood, they should have continued as a strong stone wall, or brazen, not to be beaten down. But being now by sin made full of cracks, and bowing and ruinous, so that God the builder took no more plea • ure therein, he stood upon it not to repel the enemies coming against it, but with a plumb line of destruction in his hand, as denoting hereby all the dimensions of it in the longitude, altitude and latitude thereof, now d • noted to destruction by them without any hope of preservation any longer. For by a plumb line the like is set forth, 2 King. 21. 13. and Esa. 34. it is threatened that a line should be stretched over Idumea in the same sense. And a line is spoken of to show the justness of God's proceeding in judgment against a wicked people. Calvin applieth the first similitude to the time of Jehoahaz, but of the second he makes no application. Lyra to the destruction by Shalmaneser and Nebuchadnezzar, by the Kings mowing understanding these Kings cutting down Israel and Judah, or one eating them as locusts, the other cutting them down as grass is mown, in Glos. ordin. but I rest in the former, not seeing any good sense in these applications, but the first abundantly satisfying in all things.

I will set a plumb line in the midst of my people Israel. Here the application of the third Vision is made, as hath been before said, showing Israel to be meant by the wall, Heb. it is, I will not add anymore a passing, that is, I will no more pass over their sins, sparing them still for any entreaty, but set the straight line of my justice amongst them by bringing utter destruction to that Kingdom, as they deserved, and this was fulfilled in the time of King Hoshea by Shalmaneser. So that now we read no more of the Prophets praying against this judgment, as against the two former, because the Lord had declared his resolution, whereby is intimated that there shall come a time, when there [Note.] shall be no Prophet more to make intercession for Israel, being found after sundry judgments incorrigible, but destruction shall go on without remedy to the ruining of such a state, and it shall no more be repaired.

And the high places of Isaac shall be desolate, &c. Here he plainly showeth what was before set forth verse. 7, 8. obscurely, approving the Exposition before going, and showing the main cause of this grievous ruin, viz▪ the abominations committed in places counted holy by reason of Isaac's and Jacob's worshipping there. For in this regard more holiness was thought to be in them, and what devotions were there performed must needs be acceptable to God, when as indeed now after one place appointed for all to resort unto, whatsoever worship was exhibited elsewhere was abominable: such was Shechem in the limits of Samaria, concerning which the woman of Samaria said, Our fathers worshipped in this mountain, and Beersheba, where Isaac built an Altar, and I will rise against the house of Jeroboam with the sword, this was fulfilled in the time of Zechariah his son, 2 King. 15. 10. when Shallum slew him and reigned in his stead.

Amaziah the Priest complaineth to Jeroboam against Amos, but in his complaint he exceedeth the truth, for he chargeth Amos to have said, that Jeroboam should die by the sword, and that Israel shall be carried away captive, whereas he said only, I will rise against the house of Jeroboam with the sword, and of Israel indeed to the same effect that he speaketh, but touching Jeroboam he was plainly mistaken, for by his house was not meant his person anymore then by the first Jeroboams house, which was likewise threatened, his person; and it is to be thought, that as malice moved him to complain of the Lord's Prophet, so hereby he was willingly carried to relate his Prophesying contrary to the meaning, that the King might be the more provoked to slay him; and if Jeroboam died not by the sword, his prophesying in all other points might be made the more contemptible, which was a most wicked thing in a Priest of eminency, as he doubtless was being so near the King to attend upon him, and to come and go, and to speak to him as he would.

The answer of Amos to Amaziah is set forth, and first, because he called him Seer, that is, Prophet, Vers. 12. he saith, that he was no Prophet nor Son of a Prophet, but an heardman, and a gatherer of sycomore fruits, whereby he meaneth, that he was not of that order of men, who were called sons of the Prophets, he had no such education, as it is certain, that many had in sundry places, as in Colleges, the Governors whereof were some Prophets of note. And this he speaketh, adding his mean manner of living of the fruits of Sycomores, so that he could not be suspected, that from his youth had been thus bred up, through ambition to put himself upon this Office of teaching of his own head, but must needs be conceived to be by the Lord employed in it, or else he would never have had any such thoughts, but been content to go on always in looking to Cattle, not knowing what belonged to teaching of men, but ordering of cattle, and there being nothing to move him, that he might have more dainty fare at the Court it could not be thought, that he was moved hereby, especially in regard of the harsh message that he went upon, for which he was not likely to have any but course entertainment there. Thus almost that excellent Expositor