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. 1.

Vers. 1.

The word of the Lord that came vnto Hosea the sonne of Be∣eri, in the dayes of Vzziah, Iotham, Ahaz, and Hezekiah Kings of Iudah, and in the dayes of Ieroboam sonne of Ioash King of Israel.

* 1.1IT appeareth 2. King. cap. 17. how great the disobedience and stubbornnesse of the people of Israel (that is, those which liued in the kingdome of Israel after the departure thereof from Iudah) was a∣gainst almightie God, who had so long time been vnto them a most mercifull fa∣ther. The which also is confirmed, Ierem. 25. for there was in them both vngodli∣nes and iniustice most obstinate,* 1.2 albeit that the Lorde for the space of more then two hundreth yeares had borne with them, and ear∣nestly both day and night had admonished or warned them conti∣nuallie by his Prophets. Whereupon that was needes to follow, the which Paul saith 1. Rom. 18. That in the end the wrath of God was reuealed against them from heauen it selfe: and that, as it is Ephe. 5. ver. 6. God should most sharply punish this disobedience. For by meanes of the vngodlines and vnrighteousnes of men and of those especially which call themselues the sonnes of God, the wrath of God is most worthely powred out vpon the world, and vpon such chiefely. For as Paul saith 3. Colos. ver. 6. For such things sake the wrath of God commeth on the children of disobedience. And so doth Moses threaten the Israelites, that for their disobedience they should perish like vnto other nations, Deut. 8. ver. 20. As the nati∣ons,

which the Lord destroyed before you, so ye shall perish, because yee would not be obedient vnto the voyce of the Lord your God. And to this end is all that to be referred Deut. 28. of the seuerall sortes of punishments which the Lorde hath in store for those that follow not his lawe and commandements. Wherefore God at the last de∣termined to ouerthrow and vtterly to destroy this people, that is, the kingdome of Israel, like as for the iniquitie of men he destroy∣ed the first world it selfe also in the dayes of Noe, as it is Gen. 6. But yet such is the mercie of God alwaies both towards all man∣kinde: but especially towards those the which do carrie the signe and token of his couenant (such as they were) hee would not pu∣nish them, but being a long time and much warned before of their destruction,* 1.3 if they continued still in the same sinnes. Therefore in a certaine continuall ranke as it were, and succession, he raised vp Prophets, the which should certifie those men, both of the most sharpe iudgement of God against them, if they did not repent, and of his mercie readie for them, if they would conuert and turne vnto him: and that they should shew and declare vnto them both, these sentences of iudgement and of mercie: and in their persons should foretell the selfe same things vnto the whole world: and now also vnto vs at this day, who by their examples ought to learne to bee wise.* 1.4 Whereof it commeth to passe, that the office of the Prophets doth consist both in the shewing of the iudgements of God a∣gainst the sinnes of men, and also in promising his fauour and fire mercie vnto his Church through Christ. The which two poyntes ought especially to be obserued or marked of vs in the bookes of all the Prophets, which are extant or remaining among vs, like as also those are the chiefe parts and end of their whole ministerie or office. And among those Prophets the which God peculiarly or∣dained and sent vnto the Israelites, was this Oseas, whose holy wri∣tings are these extant, and the which continued in the exercise of this office by the space of very many yeares, and that continuall••e and without ceasing.* 1.5 Yet was not this Oseas the first of those pro∣phets, whom God sent vnto that kingdome of Israel, and who••e writings are also now extant, as I haue shewed in my notes before these Prophets, and also vpon Amos: but because of the long con∣tinuance in his office, hee is preferred before the rest in setting downe the order of the bookes of the twelue small Prophets, and set in the first place. For he prophesied by the space of more the•• fourtie yeares. Therefore the whole argument and matter of his

writing and Prophesie doth consist both in shewing and setting forth of the iudgements of God against the wicked, and also in de∣claring of his mercie towards his church and the godly.

* 1.6This first verse then hath three certaine things to be obserued or noted. The one, what is the certaintie, and authoritie of the doc∣trine following, and the which is to bee propounded or deliuered. And it is very singular and worthie of greatest reuerence,* 1.7 because it is the word of (Iehouah) that is, of that same indeede almightie and true God, and not the deuise of men, or the dreaming of the Prophet Oseas, or some odde fable or tale composed and made by art, for as Peter teacheth 2. Epist. cap. 1. ver. 16.18. the worde of God is not any fable fraught with deceite, but a matter of assured truth and certaintie, and therefore hee saith of the same vnto the faithfull, vnto whom he did write: We followed not deceiuable fables, when we opened vnto you the power and comming of our Lord Iesus, but with our eyes we same his maiestie, And we heard the voyce (of his father concerning him) when it came from heauen, being with him in the holy mount. This his word God would not haue to bee kept se∣cret and hidden: but to bee opened and declared vnto those men. And therefore the Prophet is commanded to deliuer it, And vnto him this word came from God himselfe. In the second place it is to be noted in this verse,* 1.8 vnto whome this word was reuealed that it might be declared, to with vnto Oseas the sonne of Beeri, that is, vnto that Oseas who at the same time was sufficiently knowne and famous among the Israelites by the honestie, name, godlines and diginitie of his father. For the setting downe of this name of his father doth not onely note out the familie or house of Oseas, but also the fa∣mousnes of the same, then well knowne. The third poynt is here declared, at what time Oseas prophesied.* 1.9 And this time is noted two maner of waies, namely both by the kings of Iudah: and also by the kings of Israel, as for the Kings of Iudah, Oseas prophesied in the dayes of Vzzias, Iotham, Ahaz, and Hezekias. For vnder all these he executed his office by the space of aboue fortie yeares, and vnder the King Ieroboam the sonne of Ioas, which was King of Israel. And him alone doth he name of the Kings of Israel, be∣cause that albeit hee continued his office vnder other Kings of Is∣rael also, yet was it more maruailous that in that time such iudge∣ments of God as these, should be declared vnto this people, whenas the estate of this kingdome of Israel was vnder this Ieroboam most florishing. For as it is 2. King cap. 14. ver. 25. He restored the

coast of Israel from the entring of Hamath vnto the Sea of the wilder∣nes. And it may appeare by Amos cap. 6. ver. 2. that in this kinges dayes, vnder whome he prophesied, the kingdome of Israell might compare with any other kingdome on any side of them both for wealth and largenes. For thus hee saith of the same: Goe you vnto Calneh, and see: and from thence goe ye vnto Hamah the great: the•• goe downe vnto Gath of the Philistines, be they better then these king∣domes or the border of their land greater then your border? By these things it is manifest,* 1.10 that Oseas began to prophesie before the Pro∣phet Isai. For Isaias, as is gathered cap. 7. ver. 8. began threescore and fiue yeares before the captiuitie and ouerthrow of the Israe∣lites, that is, about the thirtith yeare of King Azarias, and seauen whole yeares after the death of this Ieroboam, of whom Oseas here maketh mention: and therefore by Isaias there is no mention made of Ieroboam the sonne of Ioas. But Oseas began to prophesie, as the fourth verse hereafter sheweth, about the end of the raigne of Ieroboam.* 1.11 Therefore he prophesied also after Amos the Prophet, as I haue said vpon Amos, and almost threescore and two yeares after the death of the Prophet Elizaeus. Whereof there is 2. King. cap. 13. ver. 14. He prophesied also after the Prophet Ionas.

Vers. 2.

At the beginning the Lord spake by Hosea, and the Lord•• said vnto Hosea, Goe, take vnto thee a wife of fornications, and children of fornications: for the land hath committed great wh••••∣dome, departing from the Lord.

* 1.12A Plaine laying open of the processe insuing. For Oseas reporteth the very words themselues by God reuealed vnto him: and that in such order as the same were by God declared vnto him. For he saith, In the beginning and at what time, the Lord spake vnto me by that same extraordinary maner, he commanded, that I should take vnto me a wife, &c. The Prophet therefore hereby doth signifie, that God spake vnto him, and commanded him often times, that hee should deliuer many things vnto the people of Israel: but the first reuelation, the which was made vnto him by God, and the thing that first of all hee was commanded to open, doe, and propound vnto them,* 1.13 was this, that he should take vnto him a wife, &c.

This verse then containeth two things: the one, what GOD spake, or commanded Oseas. The other, why hee commanded him any such thing, as is here in this place mentioned.* 1.14 And touching

the first, God commanded, that Oseas should take vnto himselfe in marriage a wife, and that not any one whatsoeuer,* 1.15 but such a one expreslie as some times had been a knowne and stinking strumpet, yea and the which continued an harlot after that she was married. Oseas then married a strumpet, of whome hee should beget after∣wards children, the which by reason of that blot and infamie or e∣uill name of their mother, were here named by the Prophet, and also commonlie by others, the children of an harlot, or bastards.* 1.16 For this is not the meaning (as some suppose of these wordes) (children of an harlot, or of fornications,) as if the minde of the Pro∣phet were, that the wife, which Oseas at the commandement of God had married, was first his strumpet, and that he begat the chil∣dren on her in fornication: but Oseas begat them in lawfull marri∣age, the which notwithstanding because of that same dishonestie and vnchastnes of their mother knowne vnto euery man, and of her not laide a side after her marriage, were called the children of an harlot. But albeit this place of some be vnderstoode in this sense, as I haue expounded it: yet I had rather yeeld vnto their opinion,* 1.17 who write that these things are in such wise tolde by the Prophet, as if they had been appointed by God to bee declared onely, and not commanded to be done indeede. This therefore (Take vnto thee a wife) is thus much to say, declare this from me saith the Lord, as if thou thy selfe hadst taken vnto thy felfe a wife, the which was before a strumpet, and vnchast: yea and moreouer remained such a one also after marriage, as appeareth cap. 2. of this prophesie, vers. 5.

Now the reason why God would haue such a thing as this pro∣pounded and setforth by the Prophet, as if it had been done by him,* 1.18 is this. For that God by this similitude of a married woman and a wife, playing yet still the strumpet after marriage, would teach, that the fame people whome hee had taken to wife, had alwaies most shameleslie played the harlot. For both of old, that is, before they were taken of God to be his people, they were idolators in the person of Abraham Iosh. 24. ver. 2. Yea and much more also after that they were taken and ioyned vnto God for his inheritance by a peculiar couenant, as the prophet will shew hereafter, cap. 2. ver. 5. Further, he defineth, what, and what maner of fornication this for∣nication of the people, or of the land is: that is to say, it is to turne aside from the true worship of God, and to cleaue vnto idols: the contrarie whereof Paul doth declare in the Thessalonians to their

great prayse and commendations 1. Thess. 1. ver. 9. writing of them thus: For they themselues (he meaneth other faythfull in Macedo∣nia and Achaia) shew of you what maner of entring in we had vnto you, and how ye turned to GOD from Idols to serue the liuing and true God. This whoredome therefore whereof he speaketh is spirituall, like as this marriage of God with vs is spirituall, as Paul sheweth speaking of the marriage of the Church of the faythfull among the Corinthians with Christ after this manner: I am iealous ouer you with godly iealousie: for I haue prepared you for one husband, to pre∣sent you as a pure virgin vnto Christ.

Vers. 3.

So he went and tooke Gomer, the daughter of Diblai••, which conceiued, and bare him a sonne.

* 1.19THe continuing of the former processe. For Oseas goeth on to shew, what followed the same commanding of God vnto him. And first of all he teacheth that this marriage by the commande∣ment of God was in such sort of him propounded and tolde vnto the people,* 1.20 as if he had indeede and in truth marryed such a wife, that is to say an harlot. Secondly, he declareth what fruit and chil∣dren were begotten by that maryage:* 1.21 and what the signification of them is, that is, what is the minde and meaning of God herein. Now the purpose and meaning of God was, vnder the name and fi∣gure of this kinde of marriage to haue shewed and declared the no∣torious treacherie and faithlesnesse of the Israelites towardes him, wherein when as that wife no doubt was greatly honoured by her husband,* 1.22 she notwithstanding on the contrary parte by a singular kinde of vnthankfulnesse did wonderfully dishonour her husband and therefore did grieue him,* 1.23 and prouoke him agaynst her, as i•• is Ezech. 16. Moreouer God by this similitude teacheth, that his anger towards this people is most iust, as who namely hath recei∣ued so great an iniury at their hand:* 1.24 for the husband hath most worthy cause to be angry with his wife that still continueth playing the harlot.

Further, the name of the Prophets wife is here set downe, 〈◊〉〈◊〉 wit, Gomer, that is to say, Perfection, such a one as God had made this people after his marriage with them,* 1.25 to wit, most plentifuly enriched and garnished with all giftes and graces. And this Go∣mer was the danghter of Diblaim, that is, of a most desolate an•• waste wildernes. For at the first, the condition and estate of th••••

family or house, that is, the familie or house of Abraham and Ia∣cob, of the which this people was borne, was most lamentable and base, in Assyria, & in Egypt, euen like vnto the estate of a nation as vnknowen, & dwelling in a place that is vtterly desolate or a meere wildernes, and destitute or voyde of all things. Thus much of this marriage, and of that wife. And as for the fruit of this mar∣riage, they are three children begotten of Gomer, of the which the first, who he was, and what is the signification thereof according vnto the meaning, and minde of GOD, the verse following doth declare.

Vers. 4.

And the Lord said vnto him, call his name Izreel: for yet a little and I will visit the blood of Izreel vpon the house of Iehu, and will cause to cease the Kingdome of the house of Is∣rael.

* 1.26THe Lord purposing to set down what the estate of the people of Israel both before time was, and also what it was at that time and in time to come should bee, doth in like manner set downe three children, as if they had been by the Prophet begotten of Go∣mer the harlot, the same being of diuers names, and also sexe. And as touching the first of these children, it is a man childe, whose name should be Izreel.

The signification and reason of this name is expressed here∣after. This Izreel doth declare the estate of the people of Israel, such as it was before, that is, from the time that Ieroboam the sonne of Ioas began to raigne, vntil the beginning of this prophesie. For as much then as the state of this kingdome was not onely tolerable but also flourishing, and that this Ieroboam had restored the olde borders vnto the kingdome of Israel, taken away before by the Sy∣rians, this their estate is very well, and worthily compared vnto a man, that is, vnto a male childe.* 1.27 But this male childe is called Izreel, according vnto the name of the Citie, where Iehu had be∣fore slaine the posterity of Achab, 2. King. cap. 9. wherein there is no doubt an allusion or resemblance made both vnto the name of Israel (betwixt which and (Izreel) there is a great likelyhoode both in sound and letters) by the which this people being deuided from the kingdome of Iudah did name it selfe, and vaunted of the same; and also vnto that citie, the which,* 1.28 as it was first made by Iehu famous & renowmed through the reuengement of the contempt

or despising of the true God (for in the same the first murthering of the house of Achab was cōmitted) so was it first of all to feele these most greuous threatnings of God against this people. And this doth the reason of this name here yeelded shew, the which containeth 3. things: [unspec 1] first, the cause of God his iudgement vpon that Citie Izted especially: secondly, the time of the same: the third, the misery and condition or estate of this whole kingdome, [unspec 2. 3] the which should af∣terwards ensue.* 1.29 And the cause of this name was, that Iizreel, that is, this man childe should betoken that same before time most flou∣rishing and mighty citie, the which in the Kingdome of Israel was called Iizreel, and was the palace of the house of Iehu. For God a∣gainst that citie and territorie of the same, and the inhabitants ther∣of would auenge the blood which was shed by Iehu, whilest that of himselfe, and by his he doth destroy the house of Achab: for hee slew Ioram in the territory or fielde of Iizreel: and the rest of the sonnes of Achab, which were left aliue (albeit they were slayne in the Citie Samaria) yet are they said to bee slaine of the Princes and nobles of the citie Iizreel: at lestwise the heads of them being mur∣thered were brought thither, that is, to Iizreel, vnto King Iehu, as as appeareth 2.* 1.30 King. cap. 9. and 10. Further God auengeth this blood of Achab vpon the house of Iehu, although that it were shed by his commandement, because that Iehu in the destroying of the house of Achab did not fulfill the will of God, but his owne will, that is to say, he did not restore the worship of the true God, but he suffered the same Idolatrie to be in that kingdome, the which was there before. Wherefore these slaughters are reckoned, and that worthily to haue been meere, or no better then killing and cutting of throats by the high way sides, the which were committed by Ie∣hu. Therefore Iehu slew Ioram his Lord rather to obtayne the kingdome, then to restore vnto the true God his right. For all was the which are vniust, be they either ciuill, or forraine, are great throat-cuttings.* 1.31 And thus much of this name of his sonne Iizreel As for the time of the fulfilling of this iudgement, hee sheweth that there remaineth a very short space for the same by these wordes (yet a little) For Oseas began to prophesie about the ende of the raigne of Ieroboam: and after the death of the same Ieroboam came these things to passe, the which are here spoken of, or at lea•••• wise began to bee fulfilled.* 1.32 Lastly, the condition or estate of the whole people, is here declared and shewed what it 0173 0203 V 3 shall bee, to wit, it is foretolde that it shall come to passe, that the said House••

Israel shall vtterly and throughly cease to bee a kingdome. The which afterwardes came to passe vnder King Oseas, about fortie yeares more or lesse after these things were foretolde.

Vers. 5.

And at that day will I also breake the bowe of Israel in the valley of Izreel.

* 1.33A More plaine making of the former matter. For hee declareth both the maner of the doing of these things, and also the place where they shall be done. The maner of the doing of these things is, that God shall break all the strength of this kingdom,* 1.34 the which is here signified vnder the name of a (bowe, one part of the strength in warre being put for all) by the figure Synecdoche. So Dauid Psal. 44. ver. 6. when he sayth: I doe not trust in my bowe, neither can my sworde saue me, meaneth that reposed not his confidence in a∣ny instruments of warre whatsoeuer, but onely in the helpe of the liuing. God. The place wherein these things shall be done,* 1.35 is the valley of Iizreel, in the which Ioram & his companions were slaine. For as it is 2. King. cap. 8. ver. 29. King Ioramwent downe to Izreel to be cured of the wounds which the Syrians had giuen him at Ramah, when he fought against Hazael King of Syria. And there was slain by Iehu in Izreel, where the Israelites shall sustaine a great slaugh∣ter of their enemies and Assyrians.

Vers. 6.

Shee conceiued yet againe, and bare a daughter, and God sayd vnto him, call her name Lo-ruchamah: for I will no more haue pittie vpon the house of Israel: but I will vtterly take them away.

* 1.36THe second birth of Gomer is declared. And this a daugh∣ter, that is, a woman, not a man whose name is expressed, and the reason of the name. This daughter doth betokē the estate of the people of Israel, such as it was after the death of this Ieroboam, that is to say, decayed, weake, and lying open vnto the strength of the e∣nemie, like as a woman is weake and little able to shift for her self. And this fell out vnder Phace the sonne of Romelia, 2. King. 15. ver. 29. where is shewed how the King of the Assyrians did vexe and molest them, and tooke their cities, in these wordes: In the dayes of Pekah (or Phace) King of Israel, came Tiglath Pileser King of Asshur, and tooke Iion and Abel, Beth-maachah, and Ionoah, and

Kedesh, and Hazor, and Gilead, and Galiah, and all the lan•• 〈◊〉〈◊〉 Naphtali, and carryed them away to Asshur. Wherefore the ab••••∣ged estate,* 1.37 and the weake strength of this kingdome are comp•••••• vnto a woman, and not to a man. And this daughter is called 〈◊〉〈◊〉 ruchamah, because that the estate of this people was in such so•••• afflicted by God, that he would not afterward take any pitti•• t••••∣on, nor afterwards rayse it vp and restore it, albeit they themse•••••• vnder King Oseas neuer so much attempted or assayed to doe 〈◊〉〈◊〉 same. Hereof commeth the signification or reason of the 〈◊〉〈◊〉 For this daughter is commaunded so to be called, because that 〈◊〉〈◊〉 hereafter would not pittie, that is, vse mercy towards this peop•••• but purposeth and mindeth vtterly to ouerthrow them, as it ca•••• to passe because of their desperate wickednes.

Vers. 7.

Yet will I haue mercie vpon the house of Iudah, and 〈◊〉〈◊〉 saue them by the Lord their GOD, and will not saue then by bowe, nor by sworde, nor by battell, by horses, nor by horse∣men.

* 1.38THis is the figure Hypophora, or answering of an obiection th•••• might be made, wherby God meeteth with a doubt of the god∣ly, and doth the more bite and grieue the Israelites. And first he•• dealeth with the question: Whether then will God roote out and d••∣stroy al the seede of Abraham and Israel, or will hee reserue and sa•••• some: God answereth, that he will saue that other kingdome, t•••• which was called the house of Iudah, and was the true and law•••••• issue of Israel, the posteritie of Dauid: the very church of GOD▪ where the Temple, where the sacrifices ordayned by God, and the true doctrine flourished. And hee doth bite and grieue the Israe∣lites, that whilest they are destroyed, their neighbours notwithsta••∣ding and brethren the Iewes, and those, whome the Israelites 〈◊〉〈◊〉 greatly hated, and for their worshipping of the true God, laughe•• to scorne, are neuerthelsse saued. That which came to passe vnde•• king Ezechias.

* 1.39Further, both the cause and also the maner of this sauing and deliuering of the Iewes is expressed. The cause is, The onely mer∣cy of God towards them, the which Oseas foretolde before that these rebellious Israelites should be destitute or void of.* 1.40 As for the man•••• of their deliuerance it is extraordinarie. For God at that time will help and saue the kingdome of Iudah, by no weapons, or horses, or

bowe, battell, or other meanes vsed among men in warre, but by such a way as is altogether ••x••••aordinary: for the Iewes draue away their enemies by the onely inuocation or calling vpon of the name God, when as Ieru••alem was besieged of Sennacherib, and Rapsa∣ce. 2. King. 19. And so doth Dauid giue this glorie vnto GOD, Psal. 20. that h•• will giue victory vnto his king neither by chariots nor horses, but by his owne strength, at the prayer of the faithfull. I therefore doe translate this place thus: But I will haue mercy on the house of Iudah, &c. So that by the way of contrariety, and by the aduersatiue coniunction (but) I make this sentence of the sauing of the house of Iudah contrary vnto that which went before of the de∣struction of the house of Israel.

Vers. 8.

Now when she had wayned Lo ruchamah, she conceiued and bare a sonne, Vers. 9. Then sayd God, Call his name Lo-ammi: for yee are not my people: therefore I will not be yours.

* 1.41THe third birth of Gomer, the which sheweth what shall be the last state of the sayd people of Israel, and at such time as they shall be destroyed. But this childe was not forthwith and by and by borne, but after some space time comming between, within the which the daughter was wayned which was borne before him. And doubtles, this same kingdome of Israell, albeit that it were cutte shorter, continued yet a little space of time. For Phace, or Pekah the sonne of Romeleas reigned twenty yeares, 2. King. 15. ver. 27. vnder whome notwithstanding, the power and strength of that Kingdome was broken and weakned.

* 1.42But this verse the 9. contayneth three things: The sexe of the childe, His name, And the reason of his name. This childe was a man-childe.* 1.43 For vnder Oseas the last King of the Israelites the strength of this Kingdome seemed after some sorte to be restored. for albeit that they were now vnder the Assyriās, yet now notwith∣standing the estate of that people seemed somewhat tollerable, be∣fore they fell away from the Assyrians, and vntill that Samaria was besieged by Salmanazar king of the Assyrians, because of the tre∣cherie and rebellion of King Oseas. For euen yet then the strength of the Israelites was so great, that for the space of three whole yeares they withstood the Assyrians, and all their greatest forces. 2. King. 17. whereupon that estate of this kingdome, although their

last state, is compared vnto a man childe, and not vnto a woman. And he is called,* 1.44 Lo-ghammi, that is, Not my people, as Paul doth expound it Rom. 9. ver. 25. For there speaking of the calling of the Gentiles, hee citeth the place of this Prophet cap. 2. vers. 23. after this manner: I will call them my people, which were not my people: an•• her beloued which was not beloued, alluding vnto the names of Lo-ammi, and Lo-ruchamah.* 1.45 The reason of the name, because 〈◊〉〈◊〉 should come to passe after this destruction, that the same whole part of the seede of Iacob & Abraham, that is, the ten tribes, shoul•• not any more be reckoned the people of God: nor should retaine the couenant of God, or any signe thereof: but that they shoul•• liue miserablie dispersed among barbarous nations, among the which they should neither keepe nor celebrate circumcision, and the memory of the true GOD (as namely hauing forgotten alto∣gether the God of Abraham) when as the Iewes notwithstanding in the captiuity of Babylon diligently retayned both, as a token o•• the couenant of God yet remaining with them.* 1.46 So then the peo∣ple of Israel in their captiuity retained no seale of the couenant of God: and there fore ceased to be the people of God, and the true God ceased also to be the God of this people, or to be counted and called, and acknowledged their Father: And therefore they were in deede Lo-ghammi, that is, Not his people.

Vers. 10.

Yet the number of the people of Israel shall bee as the sand of the sea, which cannot be measured nor tolde: and in the place where it was sayd vnto them, yee are not my people, it shal be sayd vnto them, ye are the sonnes of the liuing God.

* 1.47A Comfort, which the Lord interlaceth to rayse vp, cheare and comfort the small, but yet deare number vnto him of the godly▪ the which did yet remaine in that people. For albeit this kingdome should perish, yet should not the Church of GOD in that people perish therefore notwithstanding. For God would gather it out of the middest of this people, of the which notwithstanding being dispersed among the Assyrians there should not be any more a bo∣dy, and in which people there should remaine no signe visible, o•• to be seene of the couenant of God. To be short, God gathereth his Church out of all peoples, much more out of the Israelites. Wherefore this prophesie of the gathering together and preser∣uing of the church appertayneth vnto the calling of the Gentiles

also, & not only vnto the calling backe of these ten tribes of Israel, as Paul teacheth Rom. 9. cap. ver. 25. alleadged before in the verse immediatly before going, where the Apostle, as it is euident to be seen of euery one, doth purposedly cite it to proue the calling of the Gentiles.

* 1.48This verse therefore contayneth two things, one of the preser∣uing in the meane season, and restoring of the church, and the same most plentifull or in great number,* 1.49 so that it may afterwardes be compared vnto the sand of the sea which is infinite, and cannot be numbered nor measured. And this did then come to passe, when as the Gentiles through the preaching of the Gospel were called vn∣to Christ. The other, it declareth those,* 1.50 out of whom GOD will afterwards gather the selfe same Church, to wit, out of all them, the which were not his people before, or at that time. Therefore this promise is generall, as Paul teacheth Ephes. 2. ver. 1. where he sheweth that God quickned the Ephesians which were dead in sinnes, and tooke them also into the number of his Church, as it followeth anon after the beginning of that chapter. So then those which before were not the people of God, the same afterwardes were made his, not onely people and inheritance, but also his sonnes, and the Temple of the liuing GOD, such as were both the Gentiles and also the Israelites being conuerted vnto the Gospel, and gathered together by Christ into one sheepfold, as Christ tea∣cheth Iohn 10. ver. 16. where speaking of the Gentiles in time to be gathered vnto the Church of the Iewes he sayth: Other sheepe I haue also, which are not of this folde: them also must I bring, and they shall heare my voyce: and there shal be one sheepfold and one shep∣heard. And vnto these doth Peter Epist. 1. cap. 2. ver. 9. giue very glorious titles, when he calleth them, A chosen generation, a royall Priesthood, an holy nation, a peculiar (or purchased) people, to shewe foorth the vertues of him that hath called them out of darkenes into his marueylous light.

Vers. 11.

Then shall the children of Iudah, and the children of Israel be gathered together, and appoynt themselues one head, and they shall come vp out of the land: for great is the day of Izreel.

* 1.51A Confirmation of the former promise of the restoring of the Church, and that in most great number, from the declaring of the thing and manner of the same, albeit that the kingdome of Is∣rael,

shall perish.* 1.52 And here are three things told that they shall then come to passe, when as GOD will gather together that same his Church. First, that Iudah and Israel, that is, both those kingdomes shall come together into one, the diuision of mindes being taken a∣way, the which was before betweene them both. For when as God through the Gospell gathered the Church vnto Christ, all such di∣stinction, hatred, and grudge of sexe of men, kingdomes, & nations, which was before, was taken away.* 1.53 The second poynt is, That all these shall choose vnto themselues one and the same head, to wit, Christ giuen vnto them by God. For it is not in the power of the Church to choose her owne head, but he that is by God himselfe set for the head thereof, he onely may be the head. Eph. 1. ver. 22. for so Paul there witnesseth of God, That he hath made al things subiect vnder the feete of Christ, and hath appoynted him ouer all things to be the head to the Church. But when as men being instructed by the word of God doe allow of that head, follow, and embrace him, for∣saking all others, they are sayd to set ouer themselues an head, the which notwithstanding God gaue and set ouer them.* 1.54 The third thing is, They shall goe vp captiues out of those countries, into the which they were dispersed or scattered before, that they may bee ioyned together into one bodie. Therefore least this scattering of them into other places might seeme to be a let, that these Israelites being carried away should not come vnto Christ, and that the Church should not be so copious or plentiful and many in number, as is promised, they themselues are sayd, that they shall then come vp out of those countries where they were before held captiues. For they shall be scattered abroad, because that the day of Izreel, that is, in the which this kingdome shall be afflicted or punished, shall be horrible and fearefull, and shall vtterly scatter this people into diuers countries, as appeareth 2. King. cap 15. ver. 29. and cap. 17. ver. 6. where the seuerall places are named, from whence they were ca••ried by the Assyrians. In the first place it is recorded thus: In the dayes of Pekah king of ••srael came Tiglath Pileser king of As∣shur▪ and tooke Iion, and Abel▪ Beth-maachah, and Ianoah, and Kedesh, and Hazor, and Gilead, and G••lilah and all the land of Naphtali, and carr••ed them away to Asshur. In the second place the words are these: In the ninth yeare of Hoshea the king of Asshur tooke Samari••, and carried Israel away into Asshur, and put them in Halah, and i•• Habor by the riuer of Goshan, and in the cities of the Medes. But all this captiuitie and scattering notwithstanding, they among them

which are the elect of God, shall afterwards be gathered together by God, that they perish not.

Notes

• * 1.1

  The great dis∣obedience of the kingdome of Israel vnto God.
• * 1.2

  The long bea∣ring of God with the Israe∣lites.
• * 1.3

  God from time to time raysed vp Prophets among the Is∣raelites to put them in minde of their duties.
• * 1.4

  The office of the Prophets, where in it doth consist.
• * 1.5

  Oseas not the first Prophet that was sent vnto the Israe∣lites. Why Oseas is placed first in the order of the bookes of the Small prophets.
• * 1.6

  Things to be noted in the first verse.
• * 1.7

  1. The certaintie, and authoritie of this prophe∣sie.
• * 1.8

  2. Vnto whom the word of God was re∣uealed.
• * 1.9

  3. At what time Oseas prophesi∣ed.
• * 1.10

  Oseas began to prophesie before the Prophet I∣say.
• * 1.11

  Oseas prophesi∣eth after A∣mos, and Ionas.
• * 1.12

  A plaine decla∣ration of God his dealing with the Pro∣phet.
• * 1.13

  1. What God commanded O∣seas.
• * 1.14

  2. Why he so cō∣mandeth him.
• * 1.15

  1. Oseas comman∣ded to marrie a common harlot. The children begotten called bastards.
• * 1.16

  This place misse-vnder∣stood by some.
• * 1.17

  The better sense and mea∣ning of this place.
• * 1.18

  2. Oseas comman∣ded to propounds this similitude vnto them, to signifie their spirituall for∣nication a∣gainst God their husband.
• * 1.19

  A cōtinuing of the former pro∣cesse, shewing,
• * 1.20

  1. The propoun∣ding of this ma¦riage.
• * 1.21

  2. The children comming of the same.
• * 1.22

  3. What God signifieth here∣by.
• * 1.23

  1. The faithlesnes of the Israelites the wife to∣ward••s God their husband.
• * 1.24

  2. That therfore his anger is most iust to∣wards them.
• * 1.25

  The name of the Prophets wise.
• * 1.26

  The children begotten by this marriage represent the state of the Is∣raelites, past, present, and to come.
• * 1.27

  The first childe named Izreel and what this name betoke∣neth.
• * 1.28

  Izreel the chief citie of the Is∣raelites was first to seele the heauy iudge∣ments of God
• * 1.29

  Why the childe is called Iiz∣reel.
• * 1.30

  Why Iehu is punished in his family, for do∣ing that which God comman∣ded.
• * 1.31

  2 The time of the fulfilling of these things.
• * 1.32

  3. The condition or estate of this people.
• * 1.33

  Two parts of this verse.
• * 1.34

  1. The maner of doing of these things. The figure Sy∣necdoche, what it is, see Amos cap. 5. vers. 21.
• * 1.35

  2. The place wher¦in these things shalbe done.
• * 1.36

  What this daughter beto∣keneth.
• * 1.37

  The daughters name, Lo-ru∣chama, No pi∣tied, and what it signifieth.
• * 1.38

  The figure Hy∣pophora, or an∣swering of an obiection that might be made. See what Hy∣pophora is, A∣mos cap. 5. ver. 21.
• * 1.39

  1. The cause of the sauing of the Iewes.
• * 1.40

  2. The maner of their deliue. ••ance.
• * 1.41

  The third birth or childe of Go∣mer.
• * 1.42

  Three points of the 9. verse.
• * 1.43

  1. The sexe of the chi••de, which was a man childe.
• * 1.44

  2. The name of the childe, Lo∣ghammi, or Lo∣ghnammi.
• * 1.45

  3. The reason of the name.
• * 1.46

  The people of Israel in their captiuitie re∣tained no seale of God his co∣uenant.
• * 1.47

  A comfort for the smal num∣ber of the god∣ly yet remai∣ning.
• * 1.48

  Two parts of this verse.
• * 1.49

  1. The preseruing and ••estoring of the Church.
• * 1.50

  2. Out of whome God will ga∣ther his church
• * 1.51

  A confirmatiō of the former promise consi∣sting of three partes.
• * 1.52

  1. The two king∣domes shall be frien••••y vnited
• * 1.53

  2. They shall all ch••se vnto themselues one and the same head.
• * 1.54

  3. They shal come vp out of those countries, into the which they haue been scat∣tered.