A fruitfull commentarie vpon the twelue small prophets briefe, plaine, and easie, going ouer the same verse by verse, and shewing every where the method, points of doctrine, and figures of rhetoricke, to the no small profit of all godly and well disposed readers, with very necessarie fore-notes for the vnderstanding of both of these, and also all other the prophets. The text of these prophets together with that of the quotations omitted by the author, faithfully supplied by the translatour, and purged of faults in the Latine coppie almost innumerable, with a table of all the chiefe matters herein handled, and marginall notes very plentifull and profitable; so that it may in manner be counted a new booke in regard of these additions. VVritten in Latin by Lambertus Danæus, and newly turned into English by Iohn Stockwood minister and preacher at Tunbridge.

CAP. 12.

Vers. 1.

Ephraim compasseth me about with lies, and the house of Israel with deceit: but Iudah yet ruleth with God, and is faithful with the Saints.

* 1.1FIrst I refer this verse, which in the chapter before going is rec∣koned for the tweltfth, vnto this place and chapter, as the begin∣ning of the same. And as for this chapter the drift and purpose of the same is all one with that which went next before, namely, that God may witnes his exceeding mercy and bounteousnes, and the same free and perpetuall toward the godly, and his elect, to the end that they may trust in God, and turne vnto him, and hope well in the midst of affliction or trouble. And therefore the sinnes of men, as for example of the Israelites, are in such sorte set downe in this place, that they bee voyd of all excuse: and on the other side the constant counsel and decree of God in sauing his, euen out of that same wicked people is added that the grace of God may appeare to be the more excellent: and the more free without any deseruing. So that as Paul speaketh Rom. 5. vers. 20. Where sinne abounded, there the grace of God abounded much more. This is the drift of the whole chapter. But God beginneth with the reckoning vp of the

sinnes of that nation or people,* 1.2 to wit, of the Israelites, the rem∣nants whereof repenting he spareth notwithstanding, yea, and yet now also he daylie spareth the godly sonnes of vngodly parents, as vs namely, which are borne of Idolatrous parents. Moreouer that he may shew those sinnes to be most grieuous, hee doth both sette downe their antiquitie, or the time and beginning of them: and al∣so their most euil effects, and by comparing of the Israelites, whom Oseas here reproueth, with their forefathers, of whom they did so greatly glory, he proueth them to be most haynous. As for the o∣riginall or beginning of their sinning within themselues it is very old and ancient:* 1.3 For these Israelites doe not now first of all make a beginning to sinne agaynst God, but haue done it long agoe, and that most faithlesly, and when as they had as yet no home examples of publike or generall apostasie or falling away from God. Where they themselues were the first authors of this euill vnto their bre∣thren also, to wit, they were ring-leaders vnto the Iewes to fall a∣way from the true worship of God. And therefore Ezech. cap. 16 vers. 46. telleth them, saying: Thine elder sister is Samaria, and her daughters that dwell at thy left hand, and thy younger sister, that dwel∣leth at thy right hande, is Sodome, and her sisters.

* 1.4Wherfore in this verse is set down both the time of this first fal∣ling away of the Israelites from God, and the same publike or ge∣nerall, that is to say, of the whole nation: and also their vnbridled shamelesnes, when as Iuda at the same time notwithstanding did as yet keepe and generally retaine the true worship of God, and pure religion of their fathers and faith of the Saints whole and sound. The Ephraimites compassed mee about, that is, the whole house or kingdome of Israel (the which comprehended the tenne tribes) 1. King. 12. ver 19, 20. compassed me about, and deceiued me on euery side, sayth the Lord, with a lie and deceit. The meta∣phor is taken from the subtilty of those men,* 1.5 which deceiue a man, whom they make shew, and faine that they would reuerence, en∣tertaine, and honor, most shamefully and treacherously vnder the colour of attending vpon him, that is, vnder a shew of duety, and as it were guarding and defending of him. So the Israelites falling a∣way from the kingdome of Iudah, from the true priesthood, the true worship of God the true Temple, would seeme notwithstanding most busily to worship God, and also most holily, when as they set vp and ordayne the worship of the Calues in Dan and Beth••el 1. King. 12. ver. 26. & so to the end of the chapter. But al this worship

was but deceit, the which was done vnto God, when as in truth not he but Idols were worshipped by them: it was a lie, because that then God was worshipped, not according to his word, but ac∣cording to the deuises and dreames of men. Confer this place with 2. King. cap. 17. vers. 9. and so following.* 1.6 So then vnder the colour and shew of duety and religion these Israelites and all Idolators do most grieuously, and shamefully lye vnto God, and craftily com∣passe him about, as if they were his guarde, whome notwithstan∣ding so much as in them lieth, they doe herein deceiue, mocke, and robbe of his honour. And doubtles this sentence refuteth or ouer∣throweth all the reasons and good intents of Idolators be they in shew neuer so glorious.

* 1.7Moreouer, these tenne tribes then fell away at that time, when as Iudah did yet still lawfully holde that gouernement and king∣dome graunted vnto them by God: and when as the whole nati∣on remayned, and continued constantly, yea and generally, in the worship of God, and fayth of their Elders, and of the Saints, as were Abraham, Isaac, Iacob, Moses, Dauid, &c. Wherefore the begin∣ning of this falling away came first from the Israelites, and the same prouoking and stirring vp themselues vnto this departure or euill without any example of their brethren, to wit, the kingdome of Iu∣dah, or of their auncestors and elders. By howe much the more shamefull their wickednes appeareth for to be. Thus Israel at that time fell away, when as the raigne of Iudah was lawfull ouer them (for by the appoyntment of the mighty God the house of Dauid had rule ouer them all) and also when as the worship of God was yet pure, and true fayth whole and sound in the other tribes, that is, in the tribe of Iudah and Beniamin.

Vers. 2.

Ephraim is fed with the winde, and followeth after the East winde: he increaseth daylie lies and destruction, and they doe make a couenant with Asshur, and oyle is carried into Egypt.

* 1.8THe second amplification of this departure and falling away of the Israelites, taken from the most lamentable issue and effect insuing thereupon, among themselues first, and secondly among the Iewes their neighbours, and imitating or following their sins. And first of all among the Israelites themselues this was a double effect of their departure from the worship of God, and kingdome

of Iudah,* 1.9 namely, for that feeding themselues with those their vaine deuises they do multiplie, and daylie more and more increase both their lies, and also their miserie and destruction: and second∣ly for that hauing now manifestly shaken off the helpe of God vt∣terly,* 1.10 they doe seeke the leagues of people that are infidels, as of the Assyrians and Egyptians, vnto whome they bring most large and precious giftes Ezech. 16. Thus the sinne of Idolatry in especial, neuer standeth and stayeth in that first degree, where it first began•• but dayly groweth and increaseth, vntill that in the ende it lead 〈◊〉〈◊〉 wholly from God, & vtterly destroy vs. And this is the cause of the growing of it from worse to worse, for that men do feed themselues with the wind, that is to say, do please & like themselues in their for∣ged superstitions, and doe thinke the same to be a most safe de∣fence against the threatnings of God the which are extant in his word against idolators. Therefore whatsoeuer men forge and de∣uise in the worshipping of GOD, the same doth the Prophet call The winde, and the East winde, that is to say, a most pestilent and most hurtfull, and vaine inuention. From that fountaine doe day∣ly spring greater and greater euils and sinnes. For deceits and lies doe increase daylie both toward God and also toward men. For after that the feare of the true God is taken away from men, there is now no conscience, as Varro also affirmeth. Surely so that hypo∣crites may beguile men only, they haue no regarde at all of God, whome they doe not truely know any longer after they haue once cast away his true worship and word. But as they multiplie lies: so doe they also their owne destruction and miserie: for according vnto the greatnes of their sinnes, so also doe the iudgements of God therein become the sharper, and are multiplied. Finally in the end they growe to this passe, that these idolators doe trust in men, and not any longer in God, seeke the helpe of then, and not of God: and procure the same vnto themselues as things profita∣ble for themselues, with great summes of money, and paying well for them notwithstanding. And so did the Israelites 2. King. 15. vers. 19. Then Pul the sonne of Asshur came agaynst the land, and Menahem gaue Pul a thousand talents of siluer,* 1.11 that his hand might be with him, and establish the kingdome in his hand. So doth Achaz king of Iudah: and experience it selfe teacheth this to be true in o∣ther Princes at this day.

Vers. 3.

The Lord hath also a controuersie with Iudah, and will visite Iaacob acording to his wayes: according to his works will he recompence him.

* 1.12ANother effect most lamentable of the same transgression of the Israelites against God falling not vpon themselues, but vpon the Iewes, a people neere vnto them, to wit, their brethren, & who imitated or followed this Idolatry of the Israelites, and therefore complaint is made against them 2. King. 17. vers. 19. where it is sayd: Yet Iudah kept not the commandements of the Lord their God, but walked according to the fashion of Israel, which they vised. Reade before from the 13. verse of this selfe same 17. chapter concerning this matter also. Wherein may seeme to be the second amplifica∣tion of the former wickednes of the Israelites. So then the Iewes also shall be punished by God. And there is nothing more vsuall and more easie vnto men, then to follow the vices one of another: but God which is iust punisheth these also which are the imitators and followers of other mens sinnes. For he hateth sin in all men and people whatsoeuer, whether it be in them by the imitatiō of others, or by any proper & free motion & inclinatiō of him that so sinneth. Wherefore these idolatrous Israelites sowed a controuersie be∣tweene God and Iudah, or Iacob, because they prouoked the Iewes to sinne by their example. And sinne stirreth vp, and soweth di∣uorcements and strifes or controuersies betweene vs and GOD. And accordingly vnto this doth Isai cap. 59. ver. 2. teach the Iewes, saying: Your iniquities haue separated betweene you and your GOD, and your sinnes haue hid his face from you, that he will not heare. And I doe referre the name of Iacob in this place vnto the kingdome of Iudah only, as appeareth that it is sometimes so taken by that place of Genesis cap. 49. vers. 7. I will deuide the Leuites in Iaacob, and scatter them in Israel. For there are two kingdomes rehearsed, the which arose vp afterward in those twelue tribes or families and sonnes of Iacob, vnder Roboam the son of Salomon. And the Lord wil not only contend with Iacob or with the Iewes: but wil also pu∣nish them because of their wayes and works, that is to say, because of their Idolatry, the which they also followed: but yet not so ge∣nerally: nor yet so outragiously and stubbornly as did the Israelites. Wherein there seemeth a reason to be drawen from the lesse vnto the greater.* 1.13 For how much more shall God contend with the Is∣raelites,

and punish them, if God contend with the Iewes, and pu∣nish them, which sinned lesse, and through the example of the Isra∣elites, according vnto that saying: If this be done in the greene tree, what shall be done in the drie? Luk. 23. vers. 31.

Vers. 4.

He tooke his brother by the heele in the wombe, and by his strength he had power with God.

* 1.14ANother amplification of the same departure and most shame∣full falling away of the Israelites from the true God. And it is taken from the indignitie and haynousnes of the matter, the which is shewed by the comparing together of the persons, to wit, of these with their father Israel, or Iacob. Therfore in this place there is a comparison made of the posteritie with their auncestors and el∣ders, and especially with Israel their father, of whome they were wont greatly to glory and boast both within themselues, and also amōg other people. Thus thē is the offence of the Israelites shewed to be so much the more shamefull and haynous, by how farre away these do depart & swarue from the vertues & steps of Iacob, that is, of their father a most holy man, and of whom they doe so well like and allow. Therefore taking occasion by the word Israel vers. 1. and Iacob vers. 3. there is shewed what hee did, how much hee la∣boured, how much hee swet, that he might both serue and wor∣ship that God,* 1.15 whom these his posteritie forsooke and cast away. Finally, here is described or set out with how great indeuour both of minde and body, yea and from the very instant and minute of his natiuity or birth, he diligently sued and sought after that same friendship and good will of the true God, that these his posteritie may be made the ••••••le excusable. And the selfe same may readily be obiected against vs, who doe so coldly embrace the true light of the Gospel, the which notwithstanding our auncestors so dili∣gently sought after,* 1.16 and followed.

Now there are three signes described, by the which it appea∣reth, with how great earnestnes of minde Iacob or Israel (for these are all one Gen. 32.28.) sought, embraced, and retained the good wil, grace, and fauour of GOD. The first signe is, That when as he was yet with his brother Esau in the womb of his mother, [unspec 1] hee held the heele of his brother Esau, that Esau should not come first out of the wombe, that is, that Esau in respect of time should not bee the first borne, and haue the blessing of God Gen. 25.26. After∣ward

came his brother out, and his hand held Esau by the heele. Name∣ly as if Iacob thought very then when he was not yet borne into the light, of the preuenting or going before Esau in the friendship and fauour of God, and of getting the grace of God from him, with so great a desire soothles was he holden euen then (being as yet in the womb, and an infant) to win God on his side, and to embrace him notwithstanding. For when as the blessing of God by all likelyhood was due vnto the first borne, this priuiledge of the birthright, Ia∣cob went about to take from his brother euen then, like as hee did afterward Gen. 25. ver. 31. When he said vnto him comming hun∣grie home: Sel me euen now thy birth-right, that by this meanes al∣so he might get the blessing of God from his brother, and con∣ueigh it vnto himselfe. That which afterward came to passe Gen. 27. And albeit these things so fell out by reason that God had fore∣tolde that so it should be, as appeareth Gen. 25.23. The Elder shall serue the yonger, and by the election of God, who loued Iacob, and hated Esau, Malach. 1. ver. 3. yet notwithstanding is it true that these things also were done by Iacob in this sort when he was yet a childe, according vnto the dispensation, and measure of his faith, the which being then an infant and yet vnborne, hee had notwith∣standing with God, like as it is written of Iohn the Baptist Luc. the 1. ver. 41. And of the Prophet Ieremie cap. 1. ver. 5. who were sanc∣tified in the wombe of their mothers, and ordained vnto those great matters the which God effected afterward by their ministe∣rie. And all these things doe argue or proue the earnestnes of Iacob in getting the fauour of God, and as it were forestalling of his grace, euen from his mothers wombe, and from the very first moment of his natiuitie or birth. The which notwithstanding these Israelites, that is to say, his posteritie did not imitate or follow: and therefore are they so much the worse.

The second signe is, that the same Iacob, as a most valiant prince, and most strong and stout champion, fought against the Angel himselfe, which seemed to bring some let vnto him, whilest he exe∣cuted the charge of God concerning his returning into the land of Chanaan. This is described Gen. 31. ver. 3. where mention is made how God had said vnto Iacob: Turne againe into the lande of thy fathers, and to thy kindred, and I will be with thee. And againe cap. 32. ver. 24. where Laban is charged from God not to hinder him in this course, and to speake to Iacob nought saue good. Whereby appeareth howe great earnestnes of minde there was in their father Iacob to

serue God, to doe his commaundements, and finally to keepe his good will towards him continually. For he fought stoutly for the executing of the commandement of God, and that against an An∣gel, not onely against a mortall man: he fought long and much, and therein shewed that he had inuincible strength to serue God, and that no labour was tedious vnto him. Therefore in that fight he appeared as a prince, and a most skilfull and valiant captaine, and not as a common souldier Gen. 32. ver. 28. Whereupon his name is changed, for the Angel saith vnto him: Thy name shall be called Iaacob no more, but Israel: because thou hast had power with God, thou shalt also preuaile with men. For in the ende he obtained the victorie and vpper hand euen against that Angel. Therefore he ruled, or shewed himselfe a prince and stout wrastler, striuing for the truth and promises of God against the Angel. But this Angel was Christ, who also is called Iehouah hereafter ver. 5. For so is Christ often called the Captaine of his Church, and an Heade, and an Angel. So Esay 9. ver. 6. among other titles giuen vnto our Saui∣our Christ, he is called, The prince of peace. So Iudg. 6. ver. 22. he is called an Angel: for there we finde thus: And when Gideon percei∣ued that it was an Angel of the Lorde, Gideon then saide, Alas, My Lord God: for because I haue seene an Angel of the Lord face to face, I shall die. And this Angel fought with Iacob taking vpon him the shape of a man for a time. He fought with Iacob, that he might first tempt him, and afterwards confirme him in the faith of his pro∣mises, and make him an inuincible or vnconquerable champion. And the Angel suffereth himselfe to be ouercome, because he him∣selfe gaue strength vnto Iacob sighting with him, to ouercome him. Moreouer Iacob became lame of that fight, to the ende hee should vnderstand that he ouercame not by his owne strength, or by his owne strength gat the vpper hand of the Angel. Let vs also hope for the same things at the hand of God, so often as he fighteth louingly against vs. For he doth this to confirme or strengthen vs: and not to bring vs into tentation in his iust iudgement, that wee should be ouercome of euill. And therefore Dauid saith vnto God Psal. 26. ver. 2. Prooue me, O Lord, and trie me: examine my reynes, and mine heart. And Iames teacheth the faithfull that this kinde of tentation or triall which God vseth towardes those that are his, bringeth forth patience. cap. 1. ver. 3.

Vers. 5.

And had power ouer the Angel, and preuayled: he wept and prayed vnto him: he found him in Beth-el, and there he spake with vs.

A Repetition. For he cōtinueth in setting forth vnto the Israelites the selfe same earnestnes of Iacob, because that it was a thing both of very great waight, and a most assured and certen token of his most zealous minde in worshipping God: and briefly an home example, and that same very fact and deede, for the which he was called Israel, which was before called Iacob. Wherfore the vertues of our auncetors are diligently of vs to be considered. For they are home examples, the which doe make vs inexcusable, except we doe imitate or follow them. And it is the third signe, [unspec 3] whereby Israel de∣clared his earnestnes, and contention or striuing in minde in win∣ning the fauour of God, to wit, for that he desired the blessing of God euen with teares and weeping. The which were in Iacob most assured tokens of this most earnest affection. This is reported Gen. 32. ver. 26. and 29. Last of all he got the same blessing of God, and receiueth testimonie or witnes thereof from God, not once, but of∣tentimes, as then when hee stroue with the Angel, as I haue said, Gen. 32.28. and afterwardes in Beth-el, Gen. 35.10. For the new name he receiued in token of the fauour of God towards him, the which name was giuen him by God himselfe. For in stead of Iacob he was named by God, Israel, a very high and royal name.* 1.17 Nei∣ther was that same talke and testimonie of God with Israel, giuen onely for the sake, or in respect of Israel, but also for his whole po∣sterities sake which should be borne of him, that his posteritie might vnderstand that they also should be blessed of God, that they should be strong and happie in God, so that they would shew and retaine the same earnestnes in seeking of God, the which Ia∣cob their progenitor and originall of their stocke vsed. Therefore saith the Prophet, Euen then also God spake vnto vs,* 1.18 when as he bles∣sed Iacob. For in him he chose vs also his seede, and blessed vs, if we docontinue in the same faith toward God, in the which our father Iacob liued.

Vers. 6.

Yea the Lord God of hosts, the Lord is himselfe his memo∣riall.

A Staying still in the same matter,* 1.19 wherein the Prophet doth de∣clare both who that God was whome Israel so greatly sought

after, and moreouer addeth as it were for an aduantage, a conse∣quence or conclusion at the length, to mooue and rouse vp the Is∣raelites. As for the declaration and making plaine, or shewing who that God is, whome Iacob followed, that is contained in this verse: and the consequence or conclusion in the verse following.* 1.20 That God therefore, whose good will Iacob or Israel did so earnestly embrace, is both the God of hostes, and also is called Iehouah by his proper and peculiar name. For this name did God him selfe shew vnto men, as his memoriall or remembrance, as the Greekes speake, to wit, that men might knowe the true God by this name,* 1.21 might remember him, might seuer him out from idols, might acknowledge his power to bee infinite, and the cause of all things that are. And therefore Exod. 3. ver. 14, 15. after that Mo∣ses hath asked of God, what hee should say vnto the Israelites his name to bee, tell them saith GOD, (I am) hath sent mee vnto you: this is my name for euer, and this is my memoriall vnto allages. For he is that Iehouah, the which is both of himselfe, and by him∣selfe: and also giueth vnto all things that are, their being, as Paul sheweth Act. 17. ver. 28. For in him (saith he) we liue and moue, and haue our being. And Apocal. 1.8. I am Alpha, and O Mega, the be∣ginning and the ending. God then hath reserued this name vnto him∣selfe, as his owne proper name,* 1.22 and as his token and marke of him∣selfe. There is a like place, Exod. 13. ver. 3. Psalm. 68. ver. 4. And this explication or shewing what God Iacob serued, dooth refute or o∣uerthrow and condemne all that worship which the Israelites vsed vnto idols. For Iacob did not worship idols, but the true God, the true Iehouah. Therefore you doe not imitate or follow your father Iacob. So saith he Aeneid. lib. 2.

At non ille, satum quo te mentiris, Achilles Talis in hoste fuit Priamo:—

Englished by Phaer thus:* 1.23

Not so did he (whom falsely thou beliest to be thy sier): Achilles with his enemie Priam deale:—

Vers. 7.

Therefore turne thou to thy God: keepe mercie and iudge∣ment, and hope still in thy God.

* 1.24THe consequence or conclusion, wherein the Israelites are called back by the example of Israel to worship the true God. And first of all by the precepts of the second table: afterward by the sighes of the first table is shewed, what manner of persons they

ought for to bee. The second table setteth downe our duetie to∣ward our neighbours, the which consisteth specially of these parts, of Mercie, that is, free bounteousnes towards our neigh∣bours: and Iudgement, whereby wee giue vnto them those things, the which wee owe vnto them by bargaine and promise. The first table containeth our duetie towards God, the which consisteth of faith in him, and of continuall hope in his promises, that wee neuer trust in any other thing, or God: or set our hope any where els, but only vpon the true God, and therfore our selfe same hope compre∣hendeth the calling vpon God, and also giuing of him thankes, the which hope resteth on the true God. And these are the parts of true repentance and amendment of life, that is of our conuersion or tur∣ning vnto God, and the most certaine notes, and plentifull fruites, which ought to be in all those, which truely worship the true God.

Vers. 8.

He is Canaan: (or a Merchant) the balances of deceit are in his hand: he loueth to oppresse.

* 1.25AN Antithesis, or setting downe the contrarie vnto that which was required of them in the verse before. For the Prophet op∣posethor setteth against both his former exhortation, and also the dutie of the Israelites, their vices, and that those which are against the Commandements of the second table. For there hath aboun∣dantly been spoken before of their idolatrie, and sinnes against the first table. And as before he made mention of Iudgement and Mer∣cie, the which by the law of God wee ought to performe vnto our neighbours: so in this place he rehearseth the deceit of the Israe∣lites, the which they committed and vsed in buying and selling, and in other contracts: and moreouer their oppression, the which is op∣posed or set against mercie and gentlenes, and free doing good. So then Israel is Canaan, that is, a craftie Merchant, & Deceiuer, which vseth deceitfull and false balances and weights, in his dealings and bargaines against the commandement of the law Deut? 25: ver. 13. Thou shalt not haue in thy bagge two maner of weights, a great and a small. And moreouer these are wholly bent and set vpon this, how one of them may oppresse another. Therefore they doe not onely hurt one another by craft or deceits, but also by violence & warre, the which two kindes doe comprehend the other vices contrarie vnto our charitie and duetie towards our neighbours, as Paul also doth 1. Thess. 4. ver. 6. when he willeth, that no man oppresse or de∣fraude his brother in any matter.

Vers. 9.

And Ephraim sayd, notwithstanding I am rich: I haue found me out riches in all my labours: they shall finde none iniquitie i•• me, that were wickednesse.

* 1.26AN amplification of the former wickednesse of the Israelites ta∣ken from a reasoning, whereby they did diminish or lessen those their most grieuous vices, and did beguile and flatter themselues. To wit, for that vsing deceit and violence against their neighbours, they did not (as they would haue it thought) sinne so greatly, that their offence was to be tearmed wickednesse, or iniquitie, sinne, o•• any hainous transgression. Therefore if there were in these their deedes or life, any blemish, spot, or fault, the same notwithstanding they would haue to be tearmed some light or small sinne,* 1.27 but not so grieuous, and such as God was greatly displeased withall. Thus then did these hypocrites, like as all others are wont to doe, lessen their notorious and outragious offences. They dare not altogether denie that there is any fault in those things (which in the eyes of all men appeare to be wickednesse) or that there is no want or blemish in their charitie or duetie: but they excuse themselues, as if this defect or want were not to be vrged or pressed, and followed so hardly, & in such sort to be cōdemned, that therfore they ought to be iudged worthie of some great punishment euen before God: finally, they deny that it is to be called an hainous offence or mischieuous deed So Psal. 94. ver. 7. when as the vngodly murther and slay the inno∣cent, and otherwise most grieuously transgresse: yet they say, The Lord shall not see: neither will the God of Iaacob regard it. But this their opinion and reasoning they also goe about to confirme and maintain, as other most wicked hypocrites are wont wittingly and aduisedly to dote and bee mad, and to chatter and churmer against God.* 1.28 They reason forsooth from the prosperous and happie suc∣cesse of their trafick & merchandise, by the which dealing after this sort with their neighbours, they grow rich notwithstanding, & ga∣ther together great wealth and substance: which happines and pro∣spering, say they, is a tokē that there is no fault in their bargainings, buyings, and sellings, nor any thing in their life that God hateth: for God would not then blesse them. In this doubtlesse they doe well, that they thinke all blessing and euery good gift to be of God. For Iames 1. ver. 17. teacheth vs, That euery good giuing, and euery perfect gift is from aboue, and commeth downe from the father of lights. And

the Psalmist saith, Psal. 127. &c. That, except the Lord build the house, they labour in vaine that▪ build it: except the Lord keepe the citie, the keeper watcheth in vaine. But herein they reason very ill,* 1.29 whiles they thinke and will haue these riches and earthly goods to bee alwayes a note and most certaine token of the fauour and good will of God towards men waxing rich by any meanes whatsoeuer. Which thing Christ denieth Matth. 5. ver. 45. when he sayth, That God maketh his sunne rise as well on the euill, as on the good: and sendeth raine on the iust, and vniust. And Salomon Ecclesiast. 9. ver. 1, 2. most euidently teacheth the same in these words: I haue surely giuen mine heart to all this, and to declare al this, that the iust, and the wise, and their works are in the hands of God, and no man knoweth either loue or hatred of al that is before them. All things come alike to all: and the same condi∣tion is to the iust and to the wicked, to the good, and to the pure, and to the polluted, and to him that sacrificeth, and to him that sacrificeth not: as is the good, so is the sinner, he that sweareth, as he that feareth an¦••th.

Vers. 10.

Though I am the Lord thy God, from the land of Egypt, yet will I make thee to dwell in the tabernacles, as in the dayes of the solemne feast.

AN Antithesis, or setting downe of the contrarie vnto their de∣seruings, expressed in the verse before. For to the end that the stubbornnes and disobedience of the Israelites may appeare to be the greater, God opposeth or matcheth against this their stiffe neckednesse his owne benefites, and the same continuall, and euen from the first times alreadie bestowed vpon them.* 1.30 And first of all 02 the antiquitie or ancientues of the benefites of God is contained in this verse: and secondly the continuing of them is declared. The antiquitie, or so long beginning of them was, so farre as their mind can looke backe, or behold them from long time past:* 1.31 so that they 02 no sooner began to be a people, and a notion seuered from others, but they straight felt those infinite benefites of God, [unspec 1] whom not∣withstanding they contemned or despised so stubbornly, and trea∣cherously, and peruersly. For euen from since the land of Egypt this selfe same God, whom these doe not acknowledge for their God, began to bee their God, that is, their keeper, maintainer, pre∣serue, and benefactor. For he defended them against the iniuries,

the which were done vnto them by Pharao King of the Egyptians, as he himselfe doth witnesse Exod. 3. ver. 7.8. saying: I haue surely seene the trouble of my people which are in Egypt, & haue heard their crye, because of their taskemasters: for I know their sorowes. Therefore I am come downe to deliuer them out of the hand of the Egyptians, and to bring them out of that land into a good land, and a large, into a land that floweth with milke and butter. For had not God defended them, the children of Israel had vtterly perished, and that an hundreth times among the Egyptians, in as much as both the Egyptians, and also their King hated them with more then deadly hatred, and bare such spite and enuie euen vnto the whole nation of the Israelite••, that they decreed at once to destroy them all. And therefore Exod. 1. ver. 10. The King sayth vnto his people: Come let vs worke wisely with them, lest they multiplie, & it come to passe, that if there be warre, they ioyne themselues also vnto our enemies, and fight against vs, and get them out of the land: but God did euen then saue them: and af∣terward altogether deliuered them and rid them from the gouern∣ment of the Egyptians, bringing them out of Egypt, and that with a mightie, armed, and strong hand, as it is in the Psalm. 105. ver. 23.24, &c. Then Israel came out of Egypt, and Iaacob was a stranger in the land of Ham. And he increased his people exceedingly, and made them stronger then their oppressors.

[unspec 2] In the second place is added the continuing of the benefites of God, yet I made thee to dwell in tabernacles, as in the festiuall and so∣lemne dayes. The word (Gnod) the which they translate (yet) sig∣nifieth rather in this place (furthermore) that the Prophet may de∣clare that God neuer cea••ed to handle this people gently, from the time that he began to be their God. He therefore cherished them, and that with a meruailous care and loue. For when as they dwel∣led in the wildernesse, and in tabernacles or tents: yet notwithstan∣ding God nourished them there, as if they had dwelled in a soyle a∣bounding with all store of things, and gaue vnto them all things, & in so great plentie, as if it were in the solemne, and feast dayes, that is exceeding great God then in the midst of the desert or wilder∣nesse prouided for them, entertained, and nourished them daintilie and cheerefully with birds, and Manna, as it is in the Psal. 105. ver. 37. and so to the end of the chapter.

Vers. 11.

I haue also spoken by the Prophets, and I haue multiplied visions, and vsed similitudes by the ministerie of the Prophets.

* 1.32A Staying in the same matter, wherein God proueth the conti∣nuing of his benefites towards the Israelites by the effects, and the same most excellent, and vnto Israel himselfe most healthsome. And these effects are, they raysing vp of Prophets among the Israe∣lites, by the which Prophets he sundrie wayes taught these Israe∣lites, awaked them, and called them backe vnto their duetie, and re∣pentance of minde, and of life. And this questionles is a most sin∣gular benefite of God, and greater then any earthly gift, and any fruitfulnes of the earth whatsoeuer, to wit, whē he sendeth his faith∣full seruants and Prophets vnto vs. And therefore the people grie∣uously complaine of this want vnto God Psal. 74. ver. 9. where they say: We see not our signes: there is not one Prophet more, nor any with vs that knoweth how long.

* 1.33But in this place God comprehendeth three kindes or wayes, whereby the Prophets declare and expound the will of God, and all the which he diligently, and often vsed to conuert, & draw back the Israelites: but all in vaine. For he lost his labour: for they con∣tinued in their old stubbornnes of mind, and kept their old wont in seruing of Idols continually. And so many wayes doth God reckon vp, lest he might seeme to haue ouerpassed any thing. The first way,* 1.34 wherby God doth cōmunicat, or impart himself vnto the Prophets, & by the Prophets vnto vs, is plaine & simple speaking or deliuerie of the word, whereunto neither any vision or similitude is added. The 2. kind is, when as God speaketh by some vision, that is to say:* 1.35 whē God addeth vnto his word, & speaking, some external or out∣ward shape, wherein he appeareth, and the which doth represent and resemble his maiestie, and finally some outward signe of his presence. So Numb. 12. ver. 6. God sayth: Heare now my words, if there be a Prophet of the Lord among you, I will be knowne to him by a vision, and I will speake to him by a dreame. So Psalm. 89. ver. 19. the Psalmist sayth: Thou spakest then in a vision to thine holie one. And Matth. 1. ver. 20. The Angel warneth Iosepth in a dreame, to take Ma∣rie for his wife. So Ezech. 1. and 10. God speaketh vnto Ezechiel by sundrie visions. The third kind is,* 1.36 when God besides sheweth some figures and similitudes, the which doe represent the thing it selfe, the which he commaundeth or will haue to be done. So Isai. 20.2.

The Prophet is willed to put off his sackcloth, and shooes, and to goe naked, and barefoote. So Ierem. 27. ver. 2. He putteth bonds vpon his necke, and yokes, and sendeth them vnto sundrie kings of the heathen. The like is to bee seene Zach. 2. and 3. and 6. Of these things I haue spoken in my notes before these Prophets.

Vers. 12.

Is there iniquitie in Gilead? surely they are vanitie: they sacrifice bullocks in Galgal, and their altars are as heapes in the furrowes of the field.

* 1.37A Comparison, whereby God sheweth the notorious ingratitude or vnthankfulnes of the Israelites, and idolaters. For by this selfe same Antithesis, or contrarietie and comparison, the wickednesse and transgression of the Israelites against God is meruailously in∣creased. It is increased also by the kind of speaking it self, the which God vseth, that is, by asking of questions, and these answers the which he vseth, and the which doe the more conuince and assured∣ly proue their desperate, and graceles vnshamefastnes, and outra∣gious stubbornnes, and shewe them to be vnexcusable. God there∣fore demandeth, when as I haue shewed my selfe such a one vnto these,* 1.38 and so louing and fauourable, and that continually: what doe these on the contrarie part in Gilgal, or in the whole countrie of Galaad or Gilead, and is there any iniquitie in that place commit∣ted by them, whereby they despise and cast me off? And he answe∣reth, yea verely. For these doe nothing in all that countrie, but those things which are most wicked,* 1.39 and most vaine, and commit mani∣fold iniquitie. For they sacrifice bullocks there, the which now is not lawfull, albeit they did offer them vnto the true God, because such sacrifices ought onely to be made in the Temple of Salomon, according vnto the commandement of God Psal. 132. but they did not sacrifice them vnto God, but vnto Idols. Finally, so mad are these Idolaters, that in furrowes, and euery ridge of their sowen or plowed fields they haue those their idolatrous Altars set vp, and there doe they sacrifice vnto their Idols: by the which the greater contempt or despising of God appeareth. For the more that ido∣latrie reigneth among men, so much the more shamefully and ma∣nifestly the true worship of God is either defaced or taken away, and the knowledge of the true God is abolished. See before cap. 9. ver. 15.

Vers. 13.

And Iaacob fled into the countrey of Aram, and Israel serued for a wife, and for a wife he kept sheepe.

* 1.40A Reprehension, by the which is shewed yet more plainely how vnthankfull these are vnto God, by the first and miserable e∣state and condition of their father Iacob, of whom they boasted so greatly. For by how much the more vile, obscure, and base the original and beginning of this people was (as may doubtles be seen in Iacob or Israel, of whom they came) so much the more vnthank∣full are these, who through the only benefite of GOD grew and were aduanced afterward into so great dignitie, & yet notwithstā∣ding had cast off God the author of this their happie estate. So E∣zechiel 16. by the comparing together of the estate of both this people, their great rebellion and wickednes is shewed. So the first, and the same Idolatrous and miserable estate of Abraham is set forth, that the benefite of God, the which from Abraham was spread abroad vnto that nation, may be declared to be the greater: Hereof doth Ioshua cap. 24. vers. 2. put the Israelites in minde say∣ing vnto them in the person of God: Your fathers dwelt beyond the flood in olde time, euen Terah the father of Abraham, and the father of Nachor, and serued other Gods. So Psalm. 105. vers. 12.13. God putteth them in minde of their first poore and base estate pro∣mising them the land of Canaan for the lot of their inheritance, Al∣beit they were fewe in number, yea very fewe, and strangers in the land and walked about from nation to nation, from one kingdome to another people. So Isai 51. ver. 2. the Prophet sayth vnto them: Consider Abraham your father, and Sarah that bare you: For I called him a∣lone and blessed him, and increased him. So Iuuenal Satyr. 8. (al∣beit in an vnlike matter) speaketh vnto the Romanes glorying and being proud of their Ancestors and of their deedes after this maner:

Et tamen vt longèrepetas, longé{que} reuoluas, Nomen, ab infami gentem deducis Asylo: Maiorum primus quisquis fuit ille tuorum, Aut pastor fuit, aut illud, quod dicere nolo.

In English thus:

And yet although that thou from far, * 1.41And high do fet thy name, 0103 0207 V 2 Thou from Asylum hast thy stocke

A place of sorie fame. Whoeuer in thy pedigree Were first, and bare the bel, A shepheard was, or else the thing, The which I spare to tell.

Further this vile condition and base estate of Iacob, is shewed by two reasons. The one, for that he was a fugitiue in Mesopota∣mia, Gen. 28. The other, for that he was seruant vnto Laban, yea and a Pastor or shepheard: and not such a seruant as was Vsher of the hall,* 1.42 or porter, or steward, or placed in any other charge and of∣fice of reputation, and good account in seruice, but appointed only to keepe the flockes of sheepe.* 1.43 In a word, Iacob was reckoned and serued among those seruants the which were but of meane ac∣count and regard, and that for a wife, that is, that hee might geete a wife. So base no doubt was he iudged, that he could not get and seeke himselfe a wife by any other way, but by being a seruant: not by riches, dignitie, flower of his age, nor briefly was he your first fa∣ther Israel, commended and set out with any other matters, where∣by men are wont to procure vnto themselues other mens families, and get themselues wiues, and marriages: but as one that was most poore, and most base, and a seruant, he was constrayned to gette himselfe a wife by his owne labour, and base seruice, and as it were to buy her: when as other husbands notwithstanding are wont to be bought with a dowrie of their wiues. Further, the seruice of Iacob for a wife is twice set downe in this verse, both to make the matter more plaine, and what kinde of seruice it was: and also for as much as Iacob had two wiues, he serued for them both seuerally, and at diuers times. Gen. 29. Now how miserable the condition both of a fugitiue and also of one that is a shepheard seruant is, ex∣perience it selfe doth sufficiently teach: and hereby also it may be gathered, for that banishment and bondage, are among men ac∣counted as death.

Vers. 14

And by a Prophet the Lord brought Israel out of E∣gypt, and by a Prophet was he reserued.

* 1.44THe other parte of the reprehension, to wit, wherein are descri∣bed the benefites of God against a people borne of so base and poore a father at the first. Therefore the name of Israel in this place is taken for the whole nation, which came of that Israel, which

was a seruant and a fugitiue. This nation therfore so base did the al∣mighty God notwithstāding choose vnto himself for his inheritāce, took it for his own, cherished it most tēderly, broght it out of Egypt, that is, out of a most filthy prison (wherin it was shut vp) & finally, preserued it in that long iourney against all enemies, and vntill he had brought them into that same promised land. Hee then reser∣ued them and brought them out of Egypt, and that by his Prophets Moses; and afterwards Ioshua. Of this deliuerance speaketh Da∣uid Psal. 77. vers. 15.20. where hee saith: Thou hast redeemed thy people with thine arme, euen the sonnes of Iacob, and Ioseph. Thou didst leade thy people like sheepe by the hand of Moses and Aaron. And Psal. 105. vers. 26. Then sent he Moses his seruant, and Aaron whome hee had chosen, &c. And Hebr. 4. vers. 8. For if Iesus (meaning Ioshua) had giuen them rest, then would he not after this day haue spoken of another. And these are singular and especiall benefites of GOD: chiefly, for that God employd and appoynted his Prophets (that is, his most choyce and dearest seruants) vnto the seruice and de∣fence of this people. And our vnthankfulnes which haue the pure gospel, is no lesse, for as much as God also stirreth vp his excellent seruants to teach vs, & hath stirred them vp now these many years continually together. For as Paul writeth to the Ephesians cap. 4. vers. 11, 12. Christ gaue some to be Apostles, and some Prophets, and some Euangelists, and some Pastors, and Teachers, for the gathering together of the Saints, for the worke of the ministerie, and for the edi∣fication of the bodie of Christ, &c.

Vers. 15.

But Ephraim prouoked him with hie places: therefore shal his blood be powred vpon him, and his reproach shall his Lord reward him.

AN Antithesis, or shewing of the contrary practise in the Israe∣lites, being not answerable vnto the former benefites of God, whereby the wickednes of all the Israelites, which despised the like bounteousnes of God, is amplified.* 1.45 For this iniquitie appeareth to be so much the more manifest and greater, by howe much on the contrary the rebellion of these men,* 1.46 and the goodnes of GOD towards them notwithstanding, are more neerely compared and matched together. And this verse hath two parts. The first setteth forth the wickednes of all the Israelites, who are here by the figure Synecdoche comprehended vnder the name of Ephraimites, These

notwithstanding (saith he) prouoked God, and that most bitterly. After ward he sheweth this to haue been done two wayes, both by cru∣elty or blood: and also by their reproch and filthy Idolatry, the which they so outragiously followed, that they preferred and iud∣ged the aydes of idolatrous nations to be more safe and sure then the ayde and promises of God. The which thing in the end turned vnto their destruction, and so consequently vnto their reproch and shame 2. King. 17. And last of all it was the most true cause of their ruine and decay. And thus much doth the first part of this verse containe.

* 1.47The second part sheweth the iudgements of God to insue vp∣on them for the same, to wit, God will rewarde them their cruelty and blood, the which they haue shed. Before vers. 8. the Prophet made mention of the oppression, which was committed by them: so then they were cruel against their neighbours and brethren. Secondly, God & their Lord will reward vnto them their reproch, that like as with their distrust and idolatrie they haue reproached and shamed God and their Lord: so they being by God layd open to the pray, and made voide of helpe and ayde, shall become re∣proachfull, and a laughing stocke vnto other nations. Finally, they shall become a tale, and an hissing to the common people, as the holy scripture speaketh. So Ieremie 18. vers. 15.16. it is saide, that for the Idolatry of the people, and the seducing and leading them out of the way by false Prophets, Their Land shall be desolate, and a perpetuall derision, so that euery one that passeth thereby, shall be asto∣nished, and wagge his head. For so is God wont to repay like for like vnto his enemies, & despisers, that he may punish them with equal or like punishment, such as was their sinne Psal. 78. vers. 66. For as the Philistines thought to haue shamed the Israelites, and their God also: so were they plagued with shamefull diseases in their hinder partes.

Notes

• * 1.1

  The drift of this chapter is the same with that which went before.
• * 1.2

  A rehearsal of the sins of the Israelites.
• * 1.3

  Th•• Israelites sinners of olde.
• * 1.4

  The time of their falling a∣way, and their shamelesnes in the same.
• * 1.5

  What the fi∣gure Metapho∣ra is, see Amos cap. 4 ver. 12.
• * 1.6

  All idolators vnder the shew of duety & re∣ligion doe mock and deceiue God.
• * 1.7

  The Israelites fall first away.
• * 1.8

  The second am¦plification of the falling a∣way of the Is∣raelites.
• * 1.9

  1. They multiply their lyes.
• * 1.10

  2 Forsaking God, they buy the help of Infidels, and that most deerely.
• * 1.11

  Menahem re∣deemeth peace at the hand of the king of the Assyrians at a great price, to wit, 2. hundred thousand poūd at the least.
• * 1.12

  Another most lamentable ef∣fect of the tras∣gression of the Israelites light∣ing vpon their brethren the Iewes, imita∣ting their sins.
• * 1.13

  A reason from the lesse to the greater.
• * 1.14

  Another am∣plificatiō of the same falling a∣way of the Is∣raelites.
• * 1.15

  The vertues of Iacob.
• * 1.16

  Signes of the carefulnes of Iacob to obtain the fauour of God.
• * 1.17

  The Prince, or Champion of God.
• * 1.18

  The faithfull posteritie of Iacob blessed in their father.
• * 1.19

  A continuing in the same matter.
• * 1.20

  What God he was, whom Ia∣cob so earnestly embraced.
• * 1.21

  Mnemosynon.
• * 1.22

  I take this place to be misse quoted, for Exod. 6. ver. 2.
• * 1.23

  The wordes of Priamus vnto Pirrhus.
• * 1.24

  The conse∣quence or con∣clusion.
• * 1.25

  A setting down of the contrarie vices of the Is∣raelites, vnto those vertues required of thē in the former verse.
• * 1.26

  An amplifica∣tion of their former wicked∣nesse.
• * 1.27

  All hypocrites lessen their of∣fences.
• * 1.28

  The reason of the wicked, to proue their dealings to be allowed of God.
• * 1.29

  Wealth and store of worldly goods are not a wayes tokens of God his fa∣uour.
• * 1.30

  1. The antiquitie of God his be∣nefites toward them.
• * 1.31

  2. The continu∣ing of the same
• * 1.32

  A Staying in the rehearsall of God his be∣nefites toward them.
• * 1.33

  Three wayes of declaring the will of God by the Prophets.
• * 1.34

  1. Simple and plaine spea∣king.
• * 1.35

  2. When some vi∣sion is added vnto the word.
• * 1.36

  3. When by some outward figure God by his Pro∣phets represen∣teth the thing, which he com∣mandeth.
• * 1.37

  A comparison shewing the great vnthank∣fulnes of the Israelites.
• * 1.38

  God his que∣stion.
• * 1.39

  His answer.
• * 1.40

  A reprehension shewing plainly the great vn∣thankefulnes of this people.
• * 1.41

  A place in Rome much A like vnto our Sanctuaries, founded first by Romulus, and priuiledged for the safety of al bad persons & malefactors to flee vnto. The base estate of Iacob.
• * 1.42

  1 In that he was a fugitiue.
• * 1.43

  2 In that he was a seruant.
• * 1.44

  The secōd part of the reprehē∣siō shewing the benefites of God toward this peo¦ple comming of so base a father
• * 1.45

  Two partes of this verse.
• * 1.46

  1. Describeth the wickednes of the Israelites. What the fi∣gure Synecdo∣che is, see Amos 5. vers. 21.
• * 1.47

  2. Sheweth the iudgements of God against them for their cruelty, and i∣dolatrie.