This first verse we may call the title of this booke , or the preface vnto it . It yeeldeth to our considerations sundry circumstances .

Amos ] Epiphanius in his booke of the liues and deaths of the Prophets , holdeth this Amos to be Esayes father . To which opinion a learned and late Diuine l l Prolog . in 12. Proph. min. Danaeus seemeth to giue his assent . But S. Hierome is against it , and so are most Interpreters ; so also is Drusius in his sacred obseruations , lib. 4. cap. 21. And worthily . For as much as the Hebrew writing of these two names , m m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the name of Esayes father , and n n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . this our Prophets name , is euidence and proofe sufficient , that they were not one but two names : and consequently not one but two men . Againe Amos the father of Esay , is by interpretation fortis , & o o Hieronym . Nic. de Lyra. robustus , stout and valiant , but Amos our Prophet is p p Hieron . ep. ad Paulin. Onustus , a man burdened and loaden ; or q q Hier. Lyran. auulsus , one that is separated from others . These diuers interpretations of these two names , the name of Esayes father , and this our Prophets name , is euidence and proofe sufficient , that they were not one , but two names , and consequently not one but two men . Besides Amos our Prophet is in the ancient monuments of the Hebrews surnamed r r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , id est , balbus . a stutter●r , stammerer , or maffler , as Drusius noteth vpon my Text. We finde not any such surname giuen Esayes father . Therefore our Amos is not Amo● the father of Esay . From our Prophets name let vs come t●●s condition of life , and vocation , expressed by himselfe in these words , Who was among the heardmen .

There are two sorts of heardmen : the one is of such as doe vse the feat and trade of graziers , or are sheep-masters ; such as haue vnder them in pay other heardmen , and shepherds . In this sense Mesa King of Moab , 2 King . 3.4 . is called a heardman , or shepherd ; and is registred to haue rendred to the King of Israel an hundred thousand lambs , and an hundred thousand rammes , with the wooll . The other sort of heardmen , is of such as are hired to keepe cattle , to see to their feeding , and safetie : such we properly call heardmen , or shepherds , and such a one was Amos our Prophet : witnesse himselfe , cap. 7.14 . I was no Prophet , neither was I a Prophets sonne , but I was a heardman , or shepherd . You see now his former condition of life , profession and vocation ; see also the place where he liued .

At Tekoa ] This towne s s Lib. d●vit . Prophet . Epiphanius ascribeth to the land of Zabulon : t t Apud Mercerum . R. Dauid to the inheritance of the sonnes of Aser : but S. Hierome ( whom with the rest of the expositors of this booke I chuse to follow ) placeth it in the tribe of Iuda , six miles southward from Bethlehem . Adrichom in his description of the holy land saith it is two miles from Bethlehem . More or lesse ; it s not much pertinent to my present occasion . For the place it selfe : Tekoa is 2 Chron. 11.6 . rehearsed among all those strong Cities which Rehoboam built in Iuda . Beyond the City Tekoa ( as Saint Hierome obserueth ) there was not any little village , no not so much as a cottage ; onely there was a great wildernesse , called 2 Chron. 20.20 . the wildernesse of Tekoa ; a fit place for a shepherds walke . Here Amos for a time led a shepherds life . At length God separated him to carry his word against Israel . Which is the fourth circumstance of this verse , the matter or argument of this prophecie , implied in these words .

The words of Amos which he saw vpon Israel ] The Hebrew manner is to call sermons , words ; as Ierem. 1.1 . The words of Ieremie . And Eccles. 1.1 . The words of the Preacher . And Haggei 1.12 . The words of Haggei . And Luk. 3.4 . The words of Esay . By these words we vnderstand sermons ; the sermons of Ieremy , Ecclesiastes , Haggei , and Esay . So here the words of Amos , are the sermons of Amos.

Which he saw ] this adiection sheweth that these words of Amos were committed to him , by that kinde of propheticall instinct , and motion , which is tearmed vision , as Arias Montanus obserueth in his common disputes of the propheticall bookes . Indeed vision is one of the kindes of prophecie : In which regard ( as Sauls seruant beareth witnesse , 1 Sam. 9.9 . ) Prophets were in the old time called seers . Well then doth Drusius expound this place ; The words which Amos saw ] that is , the words which God did disclose or reueale vnto Amos in a vision . These words which Amos saw ] this vision , or prophecie was concerning Israel , vpon , or against Israel . ]

Vpon Israel ] Israel was a common name to the 12. tribes which issued out of Iacobs loynes ; and was so from the beginning of Sauls reigne to the end of Salomons . After whose death a rent was made in the kingdome . Ieroboam sonne of Nebat seduced 10. tribes . Rehoboam Salomons sonne could keepe with him but two . Thus of one kingdome , Israel , were made two : Iuda and Israel . A strange diuision . Israel diuided from Israel : ten tribes from the other two . Two tribes , the tribes of Iuda and Beniamin , continued in their obedience to the house of Dauid : the other ten forsooke it , and fell away . The two tribes , Iuda and Beniamin ( called but one tribe , 1 King . 11.13 . because of the mixture of their possessions ) these two tribes setled in their faithfulnesse and obedience to the seed of Dauid , are in holy Scripture called sometimes u u Amos 2.4 . Iuda , sometimes x x Ierem. 6.1 . Benjamin , sometimes y y Micah . 1.1 . Ierusalem , sometimes z z Amos 6.1 . Sion , sometimes * * Zach. 12.7 . the house of Dauid . The other ten tribes which fell away from , and forsooke their rightfull King , and holy religion , haue in like sort their diuers appellations : a a Hos. 10.15 . Bethel , b b Hos. 10.5 . Bethauen , c c Micah . 1.1 . Samaria , d d Hos. 2.22 . Iesreel , e e Amos 5.6 . Ioseph , f f Hos. 4.17 . Ephraim , g g Hos. 10.11 . Iacob , h h Hos. 10.1 . Israel . These are the names in the sanctified writings of the holy Prophets appropriate to signifie the 10. reuolted tribes : Israel you see is one of them ; and that is the Israel in my text . Thus was Amos by the holy spirit deputed , and directed with his message peculiarly , and properly , to the kingdome of the 10. reuolted tribes ; the kingdome of Israel . Some mention is made of Iuda incidently , and by the way ; but the scope of the prophecie is Israel . The time , which was my last circumstance , followeth .

The time is set downe in generall , and in particular . First in generall , thus .

In the dayes of Vzziah , &c. ] Vzziah , or Ozias , called also Azarias , 2 King . 14.21 . succeeded his father Amazias in the throne of Iuda . This he did in the 27th yeare of the reigne of Ieroboam in Israel , as appeareth 2 King . 15.1 . That same Ieroboam ( that you may distinguish him from a former King of the same name ) is called in my text Ieroboam the sonne of Ioash . Hereby we see in generall , the time of his prophecie ; which is more particularly set downe in the last words , two yeare before the earthquake . ] Hee meaneth that same notable and famous earthquake , mentioned also Zach. 14.5 . Yee shall flie ( saith hee ) like as yee fled from the earthquake in the dayes of Vzziah King of Iuda . In what yeare of Vzziahs reigne this earthquake hapned , it is not to be collected out of holy scripture . Flauius Iosephus , Lib. 9. antiq. Iudaie . cap. 11. saith that this earthquake happened then when King Vzziah vsurping the Priests office went into the temple of the Lord to burne incense . Ribera disproues Josephus his iudgement ; and saith that the earthquake happened within the fourteenth yeare of the reigne of Vzziah . Some doe hold it was in the 22th yeare ; And the Hebrewes ( whom Funccius followeth in his Chronologie ) doe ascribe it to the 25. yeare . For my part I say not in what yeare it happened . Why should I speake where the holy spirit is silent ? It is out of doubt that there was such an earthquake , in the dayes of Vzziah , witnesse the Prophet Zacharie : two yeares after Amos had begunne this propheticall function ; witnesse Amos here in my text .

Thus ( dearely beloued in the Lord ) haue I briefly run ouer the exposition of this first verse : let mee now vpon it build some doctrine , for the building vp of our selues in our holy faith . You will be pleased to remember with me , that Amos of a heardman or a shepherd became a blessed Prophet to carrie a terrible word , and fearfull message from the liuing God , to the King , Nobles , Priests , and people of Israel . The doctrine to be grounded hereupon , I deliuer in this proposition ; God chuseth vile and despised persons , to confound the great and mighty .

Vile and despised persons , I call such , as to the world , to humane wisdome , and to the eye of reason are of no price , esteeme , or worth . Such as Ioseph was , when he kept sheepe in Canaan with his brethren , and was by them sold to the Ismaelites , Gen. 37.2 , 27. Such as Moses was , when first he was cast into the flags , Exod. 2.1 . Such as Dauid was while he medled with sheepfolds , and followed the ewes great with young , Psal. 78.70 . Such as were Peter , Andrew , Iames , and Iohn , while they busied themselues about mending of nets , and catching of fish , Matth. 4.18.21 . These , Joseph , Moses , and Dauid , shepherds ; Peter , Andrew , Iames , and Iohn , fishermen , vile and despised in the account of the world , were chosen by the wisdome of the great God of heauen , one to be a ruler in Egypt ; another to be a leader of Gods people ; the third to be a King ; the rest to be Christs Apostles .

Heare now a word of eternall verity , and full of comfort . You shall finde it , Psal. 113.7 , 8. The Lord who is high aboue all nations , and glorious aboue the heauens , he raiseth the needy out of the dust , and lifteth vp the poore out of the dung , to set him with Princes . S. Pauls discourse touching this point is more large and spatious . You shall find it , 1 Cor. 1.27 , 28. God hath chosen the foolish things of this world to confound the wise , and the weake things to confound the strong , and vile things , and things despised , and things which are not , to bring to nought the things that are . The reason of Gods dealing thus in the aduancement of the foolish , weak , vile , despised , needy & poor , to places of dignity , is expressed , 1 Cor. 1.29 . It is , that no flesh should reioyce in his presence , that is , that no man should glory before the Lord . In this reason are two things worthy our religious considerations , as Musculus well obserueth . For hereby our God first suppresseth and beateth downe the pride of flesh , and takes from it all glory of wisdome , power and nobility ; and secondly , whatsoeuer glory there is of wisdome , power and nobilitie , he doth claime and challenge it for his owne peculiar . Thus haue you ( dearely beloued ) the confirmation of my doctrine . The doctrine was : God chooseth vile and despised persons , to confound the great and mighty .

Be patient , I beseech you , while I point at some vses of it .

The first vse is to lift vp our minds to the contemplation of Gods good prouidence . Poore shepherds and fishermen God exalteth and aduanceth into the highest places of dignitie in Church and common-wealth . Hereby wee know that neither Empire nor Kingdome , nor place in them of dignitie , prioritie , or preeminence , Ecclesiasticall or politique , is gotten by the industrie , wisdome , wit , or strength of man : but that all are administred , ruled , and gouerned by the deputation and ordination of the highest power , God almightie .

A second vse is to stop blasphemous mouths , such as are euermore open against heauen , with i i Cic. d●nat . Deor. Epicurus , and k k Cic. ibid. Diagoras , and their adherents , to affirme that the God of heauen , in as much as he is absolutely blessed , is not to trouble himselfe with cares for this lower world : that it standeth not with Gods maiesty to care for the vile , abiect , and despised things of this world . This impious rabble , and Sathans brood , doe thinke that al things below the Moone are ruled by their blind Goddesse Fortune and by Chance .

Here must I beseech you , to let your hearts be ioyned with mine in the consideration of God his sweet , and neuer-sleeping care and prouidence ouer this lower world .

Let vs not suppose our God to be a God to halfes and in part only ; a God aboue , and not beneath the moone : a God vpon the mountaines , and not in the vallies ; a God in the greater and not in the lesser employments . The holy scriptures doe teach vs , that our God examineth the least moments and tittles in the world , that we can imagine , to a l l 1 King . 17.14 . handfull of meale ; to a m m Ibid. cruse of oyle in a poore widowes house , to the falling of n n Mat. 10.29 . sparrowes to the ground , to the o o Mat. 6.26 . feeding of the birds of the aire , to the p p Psal. 29.9 . caluing of hinds : to the q q Mat. 6.30 . See my 2 Ser. on Luk. 9. p. 32. clothing of the grasse of the field ; to the r r Luk. 12.7 . numbring of the haires of our heads : to the trickling of s s Psal. 56.8 . teares downe our cheekes . Why then are wee troubled with the vaine conceits of lucke , fortune , or chance ? Why will any man say , this fell vnto me by good lucke , or by ill lucke ? by good fortune , or by misfortune ? by good chance , or by mischance ?

We may and should know , that in the course of Gods prouidence all things are determined and regular . This is a sure ground : we may build vpon it .

The fish that came to deuoure Ionas , may seeme to haue arriued in that place by chance ; yet the scripture saith , the Lord had prepared a great fish to swallow Ionas , Ion. 1.17 .

The storme it selfe which droue the pilots to his streight , may likewise seeme contingent to the glimse of carnall eyes ; yet the Prophet saith , I know that for my sake this great tempest is vpon you , Ion. 1.12 .

The fish which Peter tooke might seeme to haue come to the angle by chance , yet he brought in his mouth the tribute which Peter paid for his Lord and for himselfe , Mat. 17.27 .

By the diuersity of the opinions among the brethren touching the manner of dispatching Ioseph out of the way , wee may gather , that the selling of him into Egypt , was but accidentall , and only agreed vpon by reason of the fit ariuall of the merchants while they were disputing and debating what they were best to doe : yet saith Ioseph vnto his brethren , you sent me not hither , but God , Gen. 45.8 .

What may seeme more contingent in our eies , than by the glancing of an arrow from the common marke , to strike a traueller that passeth by the way ? yet God himselfe is said to haue deliuered the man into the hand of the shooter , Exod. 21.13 .

Some may thinke it hard fortune , that Achab was so strangely made away , because a certaine man hauing bent his bow , and let slip his arrow at hap hazard , without aime at any certaine marke , t t 1 King . 22 34. strooke the King : but here we finde no lucke , nor chance at all , otherwise , than in respect of vs , for that the shoot●● did no more than was denounced to the King by Micheas fro● Gods owne mouth before the battell was begun , 1 King . 22.17 .