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. 5.

Vers. 1.

O ye priests heare this, and hearken ye, O house of Israel, and giue ye eare, O house of the King: for iudgement is toward you, be∣cause you haue been a snare on Hizpah, and a net spred vpon Ta∣bor.

* 1.1A New Sermon, but such a one as is very fitly ioyned vnto that which went before. For the former Sermon properly respected or concerned the whole people (albeit that something were inser∣ted or put in by the way touching the priests, as the most true cau∣ses of that ignorance of God, the which was in the people) but now this Sermon striketh all the heads themselues of this people, that is, both them of the Church (who here are called by the name of priests) and also them of the common wealth, whom GOD here comprehendeth vnder the names of the house of Israel and the house of the King: albeit I will not denye the same vices to haue been also in the people the which reigned in these princes: but so farre forth, as the common people is wont to imitate or follow their princes and heads, which are set ouer them. For this is a common saying, Such as are the Princes, such are also the rest of the citi∣zens.

* 1.2But this verse hath two things first of all and generally to be ob∣serued and marked. To wit, the alluring & exhorting of these prin∣ces or heads to heare. And secondly,* 1.3 the shewing or setting downe of the matter it selfe, whereof they are warned and accused.* 1.4 The first part sheweth both who are requested here by the Prophet, or spoken vnto expresly and by name: and how diligently and ear∣nestly they are stirred vp to heare. And all those are requested to heare, which are rulers ouer the people, of the which generally there are two sorts: namely the Priests, and the Gouernors of the common wealth. The Priests haue the rule of holie matters, or of things appertaining vnto the seruice of God among the people. And albeit to speake properly, that the Priestes of these Israelites, that is, of the kingdome of Israel were in deede & trueth no Priests, as neither of the tribe of Leuie for the most part, nor of the familie of Aaron: nor attending or doing their seruice in the Temple of

God: nor offering any lawfull sacrifices: nor vnto God: yet by the figure Katachrêsis,* 1.5 or misusage of speech they are called Priests, as the popish Bishops are called Bishops, to the end that they may vnderstand by the very name and degree of dignity the which they attribute vnto themselues, that they are most iustly condemn•••• Of Gouernors and Magistrates of the common wealth there are in this place made two sorts: namely, the house it selfe of the King, that is to say, the chiefe Magistrate, as is the King himselfe, his Nobles, Courtiers: and the inferiour Magistrate, that is to say, such other gouernors and officers which in euery citie bare rule in ministring of law matters, and ordering of the common wealth, the which are here called the house of Israel, because that these inferiour Iudges were heads of the people, and doe represent the whole people. So the Consistorie, or Senat of the Church is called the Church Matth. 18. ver. 17. So then all these are stirred vp to heare, and that most di∣ligently. For hereunto appertaineth it that the Prophet speaketh seuerally vnto them, distinguishing his speech and frame of words as it were loosely and without ioynts and coniunctions copulatiue to knit and binde it fast together, whereby he calleth euery one of these orders by their name and seuerally. Vnto this also it maketh that the Prophet vseth these words, Heare, hearken, giue eare: for these words doe signifie that there is required of them very great attention or eare-giuing. For God doth craue and looke for it at their hands. And hereby appeareth that all sorts of men, be they of neuer so great excellencie and dignitie: and that all orders and states of the common wealth in the Church of God, how high soe∣uer they bee (as is the royall dignitie and honor of a King) are not∣withstanding subiect vnto the word of GOD, because that is the scepter of the kingdome of God, and the voyce of God himselfe, vnto the which all and singular the members of the Church ought to obey, yea and all mortall men besides. For so Paul speaketh of the maiestie, might, and power of the Gospell, when he compareth it vnto the powerfull weapons and munitions of warre 2. Cor. 10. ver. 5. Casting downe the imaginations, and euery high thing that is exalted against the knowledge of God, and bringing into captiuitie e∣uery thought to the obedience of Christ.

* 1.6Now is set foorth the matter it selfe, or the accusation against these rulers of the people, the which is manifold or of sundrie sorts, as appeareth by the verses following: but here in this verse one kind alone of their wickednesse, and the same most grieuous, is re∣proued,

and described by a very shamefull similitude. The Prophet therefore pronounceth or sheweth first of al, that these iudgements or threatnings of God the which he is to vtter, are properly direc∣ted and doe appertaine vnto them. The reason, because that they ••e in the people, although the rulers of the same yet most merciles and cruell theeues: not Fathers of the people, not Pastors: but Wolues and Destroyers. For they are a net vnto the common peo∣ple, and the same spred, that the people committed vnto them may fall into their nets. They are such, as are those theeues and robbers, who in Mispha and Tabor did rob the passers by, and such as they could meet withall.* 1.7 The Prophet therefore doth signifie that these princes and rulers with great subtiltie, deceites, and guiles were wont to intrap the poore people, whom afterwards they might both spoyle of their goods, and when they had spoyled them, trea∣cherously and mercilesly murther them. And these are the vsuall and common arts, courses, maners, and most wicked kind of life, v∣sed notwithstanding (as it is well knowne vnto all men) of all Ty∣rants, or men that abuse publike authoritie, albeit otherwise in it selfe lawfull.

Vers. 2.

Yet they were profound to decline to slaughter, though I haue been a rebuker of them all.

* 1.8THe first amplification of the former wickednesse, taken from the maner, which these vsed in spoyling and killing of the peo∣ple committed vnto them, whose keepers and pastors they ought to haue been. For to the end they might the more easely robbe and spoyle them, and exercise their crueltie against their flock commit∣ted by God vnto their trust, they doe seeke most deepe and hidden or secret places, that is, deceipts and subtilties. And after this ma∣ner doth Dauid describe and set out in their colours such kinde of craftie and subtile oppressors in these words Psal. 10. ver. 8, 9, 10. He lieth in waite in the villages: in the secret places doth he murther the innocent: his eyes are bent against the poore. He lieth in waite se∣cretly, euen as a lyon in his denne: he lieth in waite to spoyle the poore: he doth spoyle the poore, when he draweth him into his net. He crow∣cheth and boweth: therefore heapes of the poore doe fall by his might. In this therefore did these princes and rulers imitate, or do after the maners and disposition of most wicked and craftie theeues raung∣ing and rouing vp and downe in the woods, who to the end they

may the more safely murther and cut the throates of trauailers and wayfaring men, they stay for them in most hidden and secret dales and valleyes, and prepare such ambushments to intrap and catch them as they are least aware of.* 1.9 And further by this Metaphor of profound or deepe places and corners are signified the diuellish & most craftie counsels of tyrannous Magistrates against the people, (whom they are wont at their pleasure both to spoyle and to mur∣ther) the which notwithstanding by them are couered with most glorious pretences and edicts, so that nothing is more filthie and shamefull then these diuellish shifts, and nothing more deepe then these secret and deepe deceipts and subtilties. So Apocal. 2. ver. 24. God sayth to them of Thyatira that haue not knowne the deepnes of Satan, (meaning his secret and hidden craftines and subtiltie co∣uered vnder the glorious titles of high & most singular knowledge and learning) he will put vpon them none other burthen. But here in this verse God by way of contraries doth expound and declare himselfe, what maner a one he will be vnto these tyrannous op∣pressors, to wit, he will oppose or set himselfe against all their sub∣tilties, be they neuer so subtill. So then when he sayth (I haue been a rebuker, or there shall be a chastising or rebuking vnto these) he mea∣neth that he will chastise, correct and punish them: yea and that all of them, so that neither their dignitie, nor their subtiltie shall be able to couer any of them, or to deliuer them from the hand of God. Wherefore, although they be the rulers of the people, yet notwith∣standing haue they a Iudge, that is aboue them, or higher then they.

Vers. 3.

I know Ephraim, and Israel is not hid from me: for now, O Ephraim, thou art become an harlot, and Israel is defiled.

A Rendring of a reason, the which setteth the nature of GOD a∣gainst that double counsell of the craftie princes.* 1.10 And against their craftie subtilties and hypocrisie, and their couered fetches, he setteth the cleere sightednes of God, wherby he throughly know∣eth all and euery of vs both within, and also without. And against their sinnes so well coloured and ouerpainted, God matcheth the trueth it selfe of their deedes and life. The trueth is so, that these ty∣rants labour to cast a cloude or a mist ouer their deedes tyrannicall, that is, most full of couetousnesse and crueltie, and that in the ende do they accomplish before men: but not before God, what depths,

and subtilties, and craftes soeuer they doe seeke out and hunt after. For God knoweth them, and pronounceth or declareth their deeds to be most filthy whordomes, & most vncleane wickednes. Wher∣fore this verse contayneth a most certaine contrarietie set against ••hese words of the verse before going (Going aside they seeke deepe corners) that is, they lay colours and pretences or gloses ouer their haynous offences, shewing here that God for al their hiding & co∣uering, knoweth and seeth them well enough. This contrarietie then, as I haue sayd, standeth vpon two poynts, of the which the first setteth the cleare sightednes of the eyes of God, and his most high knowledge, the which he hath of euery particular man, and their counsels against the deceits of these Princes and Rulers. For God is he that knoweth the heart and all things are manifest or o∣pen in his sight. As the writer to the Hebrewes cap. 4. ver. 13. wit∣nesseth, saying: Neither is there any creature, which is not manifest in his sight: but all things are naked and open vnto his eyes, with whom we haue to doe. Wherefore God saith, I know Ephraim: this Israel is not vnknowne vnto me, that is to say, these kings and princes of the kingdome of Israel: but they are well and throughly knowne and seene into of me, what they hide in their heart, what they doe, what they thinke and dissemble, I knowe it all. Therefore by the name of Ephraim I thinke the kings to be noted: and by the name of Is∣rael, the Counsellers. For out of the tribe of Ephraim came the first kinges of this kingdome. The house of Israel were called the Counsellers before. God therefore knoweth them all, both as a witnesse, and also as one that will bee a iudge, and a punisher of their wickednesse.

The second part of this contrariety pronounceth plainly of the deedes of these Princes, to wit, that they all are so wicked and fil∣thy as is fornication or whoredome: so that they make them all to be vncleane and defiled howsoeuer they may seeme vnto them∣selues to haue well coloured them, and that the same among men be thought to be iust. Compare this place with the Psal. 94. vers. 7, 8, 9, where the vngodly thinke to keepe their Tyrannie and op∣pression from the knowledge of God, as the Prophet in that place bewrayeth their pretences, saying: Yet they say, The Lord shall not see: neither will the God of Iaacob regard it. Vnderstand ye vnwise among the people: and ye fooles, when will ye be wise? He that planted the eare, shall he not heare? or he that formed the eye, shall hee not see? where he saith, Thou art become an harlot, I take the word fornica∣tion

in this place generally for euery kinde of most filthy sinne, as it is taken in Paul Ephes. 5. ver. 3. and 5. for vncleannesse:* 1.11 and not onely for vnlawfull lying of man with woman, or for idolatry. For it is expounded by the Prophet himselfe by the word defiled, where he addeth by and by (and Israel is defiled.) After the same mane•• and in the same sense and meaning doe I take the selfe same word in the verse following.

Vers. 4.

They will not giue their mindes to turne vnto their God: for the spirit of fornication is in the midst of them, and they haue not knowne the Lord.

* 1.12THe second amplification of the same wickednes both of the Priests, and also of the nobles and Princes, taken from the vnre∣courable obstinacie or stubbornnes of their minde. For they are so forlorne and drowned in their vices, and delighted with the same, that they will not by any meanes amend the same their wicked life, or once so much as thinke, or goe about to doe the same.

* 1.13And this verse hath two especial points to be noted. The one the description or setting out of a sinner past hope of amendment: The other the cause of the so miserable estate of such kinde of per∣sons, the which is here shewed to bee twofold.* 1.14 Concerning the first, those are sayd to be past recouerie, the which by no meanes do labour to amend or reforme their wicked life, nor giue themselues vnto those workes, and actions of life, by the which they may bee conuerted vnto God: but the which perseuere or continue in those workes, by the which they are turned from God daily more and more. Such therefore runne dayly from worse to worse, of whom it is sayd in the Psal. 64. ver. 3, 4, 5, 6. They haue whet their tongue like a sworde, and shot for their arrowes bitter words: to shoote at the vpright in secret: they shoote at him sodainly, and feare not. They en∣courage themselues in a wicked purpose: they commune together to lay snares priuily, and say, who shall see them? They haue sought out iniquities, and haue accomplished that which they sought out, euen e∣uery one his secret thoughts, and the depths of his heart. By so lamen∣table effects therefore is vnderstoode who are desperate sinners, & such as cannot repent: for whom therefore most grieuous iudge∣ments of God doe awayte and remaine. Now to turne vnto God is to conforme and frame their life according vnto the law of God.

And now there is here expressed what are the causes of this so

miserable a fall and estate of such kind of sinners. The one is,* 1.15 The spirite of vncleannes and of filthy lusts wherewith they are lead, and fully gouerned. The other, The ignorance of the true God, and his word written, the which it selfe is also the cause and foundation of the former, that is, of the spirite of vncleannes. And surely,* 1.16 they which know not God, are not ruled by the spirite of God. For as Paul teacheth Rom. 8. ver. 14. As many as are led by the spirit of God,* 1.17 are the sonnes of God. And they which are not led by the spirite of God, they must needes follow the spirit of the flesh, and of the di∣uel for their guide and Captaine. For if you liue after the flesh (saith Paul in the same chapter ver. 13.) ye shall dye: but if ye mortifie the deedes of the body by the spirit, ye shall liue. For wee are subiect and obey either God or the diuel, and so consequently the lustes of the flesh. For as it is Mat. 6. ver. 24. We cannot serue two masters, God, and the diuel. And Luk. 16. ver. 13. we are likewise taught the ve∣ry same. So then there is no meane. Hee that is without the spi∣rit of God, hath the spirit of the diuel.

Vers. 5.

And the pride of Israel doth testifie to his face: therefore shall Israel and Ephraim fall in their iniquitie: Iudah also shall fall with them.

* 1.18A Confirmation of the former accusation by the pride of the Is∣raelites, and by their boasting in their sinnes, nay in their hay∣nous wickednes: where in is contayned the third amplification of their lewdnes, as being such, who not onely sinne desperately, but also doe glory, and are proud of their outragious offences. These men therefore became daylie more proude, more disdainfull, and intollerable: which thing sheweth their minde to haue been de∣sperate. So are the wicked rich ones described Psal. 73. ver. 7, 8, 9. Their eyes (sayth Dauid) stand out for fatnes: they haue more then their heart can wish. They are licentious, and speake wickedly of their oppression: they talke presumptuously. They set their mouth against heauen, and their tongue walketh through the earth. Therefore here in this place God bringeth this selfe same their pride for a witnesse against them of their lewdnes, that looke whereof the vngodly are most proud, by the same most especially they may be condemned of GOD, and the same may bee a most heauy witnesse against them.

And now in the second parte, or in the parte of this verse fol∣lowing

God doth adde and set downe the punishment of this so great and so wicked stubbornnes and disobedience,* 1.19 the which by the former description appeareth to be most iust. And this punish∣ment containeth the ouerthrow and destruction of the whole nati∣on, and of the Princes themselues especially (the which here als•• are noted by the name of Ephraim and Israel.) All these Princes, Priests, and nobles therefore shall fall, that they themselues toge∣ther with their dignitie shall nowe bee no more at all in this king∣dome. For this kingdome also it selfe shall bee destroyed for the same cause. Wherefore by this it appeareth most plainly ho••e greatly the sinnes of the Rulers doe hurt both themselues, and also the whole people and kingdome ouer which they doe rule. There is added moreouer in stead of a confirmation,* 1.20 and as a certaine Hy∣pophora, or answering of an obiection (Iudah also shall fall.) For the Israelites albeit that themselues were neuer so corrupt and wic∣ked, were wont notwithstanding against such threatnings of the Prophets to obiect the examples and manners of the Iewes, who were neuer a whit better then they, yea many times worse: and yet were they called and sayd to be the people of God by the same Prophets, and such as should be saued, and the beloued of GOD. And to shew that the Iewes were worse sometimes then the Israe∣lites, the testimony of Ezechiel cap. 16. ver. 51. is sufficient, where he speaketh of them thus: Neither hath Samaria (by which hee meaneth the Israelites) cōmitted halfe of thy sinnes, but thou hast ex∣ceeded them in thine abominations, and hast iustified thy sisters in al thine abominations which thou hast done. The Prophet Oseas there∣fore answereth, The Iwes also shall fall, because of the same sinnes, that you should not for this cause sooth and delight your selues in your sinnes: or in them promise vnto your selues escaping without punishment, because others also sinne as well as you.

Vers. 6.

They shall goe with their sheepe and their bullockes to seeke the Lord: but they shall not finde him: for hee hath with∣drawen himselfe from them.

THe amplification of the former iudgement or punishment pro∣nounced against them,* 1.21 because that then, how earnestly and di∣ligently soeuer they goe about and labour to appease God with their sacrifices, and to seeke him, they shall not haue him either mercifull vnto them notwithstanding, or finde him. And surely

this is a most iust punishment of so great disobedience of men con∣tinuing in sinne, that like as they themselues were hardened at the admonitions of God: so God also should waxe hard and deafe at their prayers. And that nowe therefore he should not heare them nor helpe them being oppressed, although hee bee called vpon by them neuer so much. So Hebr. 12. ver. 17. it is saide of Esau ma∣king at the first small account of the blessing, That afterward hee was reiected, and found no place to repentance, though he sought the blessing with teares. And Ierem. cap. 11. vers. 11. God sayth of the obstinate Iewes, Behold I will bring a plague vpon them, which they shall not be able to escape, and though they crye vnto me I will not heare them. And to the same effect, and almost in the same wordes he speaketh Ezech. 8. ver. 18. Therefore will I also execute my wrath: mine eye shall not spare them, neither will I haue pittie: and though they crie in mine eares with a loude voyce, yet will I not heare them.

This verse hath two chiefe poynts to be considered. The one,* 1.22 The preposterous or ouerthwart desire of the vngodly persons, who then at last remember God in their most grieuous miseries and afflictions or troubles,* 1.23 that they dreame that they can appease him with externall or outward things onely, as with fatte, or costly sacrifices, or with a great company of sacrifices. And therefore in such a case or at such a time they spare neither sheepe, nor the whole heard it selfe of greater cattell. But they offer not vnto God those things which are true sacrifices indeede, and acceptable vn∣to him, as is faith, repentance of minde, conuersion or truely tur∣ning vnto him, the remembrance of the couenant made with them for the Messias sake. And therefore Dauid Psal. 40. ver. 6. knowing that God respecteth not the outward sacrifice onely, sayth: Sacri∣fice and offering thou didst not require: (for mine eares hast thou pre∣pared) burnt offering and sinne offering hadst thou not required. But Psal. 51. ver. 17. he sheweth with what sacrifices God is well plea∣sed, where he sayth: The sacrifices of God are a contrite spirite, a contrite and a broken heart▪ O God, thou wilt not despise. Wherefore Paul Rom. 12. vers. 1. exhorteth the Christians that they giue vp their bodies a liuing sacrifice, holy, accept able vnto God, which (hee sayth) is their reasonable seruing of God. But God is then said to be found of vs (who otherwise is euery where) when he is felt of vs to be fauourable, a helper, mercifull, and hearing vs.* 1.24

The other poynt here to be noted is, why God is not found of them that seeke him? to wit, because God doth altogether with∣drawe

draw himselfe from obstinate persons, and such as are past hope of amendment. For they haue cast away all faith in him, yea that which they had once tasted of, of which like kinde of men you read Hebr. 6. And without fayth no man can finde God. God indeed hateth sinnes, and the same doe driue away God from vs. And Isai cap. 59. ver. 2. telleth the people of his time, saying: Your ini∣quities haue separated betweene you and your God, and your sins haue hid his face from you that he wil not heare. To which purpose see Psal. 5.* 1.25 But God doth not forsake all sinners, nor yet forthwith and by and by, so that he will quite and cleane turne himselfe from them. For he is present with them that call vpon him. But when as men haue willingly fallen into so deepe a gulfe of vngodlines, that they are past amendment, and doe sinne with the whole affe∣ction and delite of their minde: then God doth forsake them, and withdraweth himselfe from them. For they which are such, haue vtterly cast off the holy Ghost: nay to say the trueth, they neuer truly had him, but were hypocrites and dissemblers, of whom Iohn saith epist. 1. cap. 2. vers. 19. They went out from vs, but they were not of vs: for if they had been of vs, they would haue continued with vs. And therefore cap. 3. vers. 9. hee further affirmeth, That whosoeuer is borne of God sinneth not (that is, giueth not himself ouer wholly vnto sinne) for his seede remaineth in him, neither can bee sinne because he is borne of God. Wherefore of such kinde of despe∣rate and malicious sinners God is not found.

Vers 7.

They haue transgressed against the Lord: for they haue begotten strange children: now shall a moneth destroy them with their portions.

* 1.26AN amplification of their wickednes, that both the cause of God his withdrawing himselfe from them may be vnderstoode: and also the greatnes of their shamelesnes and disobedience. The am∣plification is taken from the circumstance of the person of God, whom these haue forsaken. For he is Iehouah, that is, that same true, most mighty and alone God. Also from the person of the Israelites themselues, the which by an especiall couenant had vowed themselues vnto that God: and as it were by a contracted mariage had agreed within themselues, that the same God should be their husband; and they the chaste spouse of God, playing the harlot at no hand. And therefore Paul 2. Cor. cap. 11. vers. 2. in

regarde of this spiritual marriage betweene Christ and his Church, sayth of the Corinthians a member of the same, That he was ielous ouer them with a godly ielousie, because he had prepared them for one husband, to present them as a pure Virgin vnto Christ. See before touching this marriage cap. 2. ver. 16. And yet this couenant not∣withstanding, they had ioyned themselues vnto others, and had played the harlots both in body, and also in minde. In mind with Idols, as hath been sayd before. In bodie with strange women a∣gainst the commandement of God Deut. 7. by whom they had be∣gotten strange children, that is, not of the seed of Abraham, or of another, then the blood of Abraham, to wit, they had begotten them of a strange woman the which should be notwithstanding a part of the people of God. Of this matching with strange women, see Ezra 10. Nehem. 13. And by this meanes they did commu∣nicate or impart the heritage vnto others thē vnto the true sonnes of Abraham, against the graunt and pleasure of God, that is, of the true Lord and right owner of that land. Which is vnlawfull to bee done euen among men, and in those lands which we hire, and paye farme and rent for: much more is it vnlawful in that land, the which God had appoynted to the seede of Abraham only.

* 1.27Last of all is set downe, with what punishment they shall in the end be punished by God for this so vile pleasure in playing the har∣lots, to wit, with a punishment answerable and most agreeable vn∣to their sinne. For a moneth, that is to say, their monethly termes, and that same most filthy corruption shall deuour and defile them, and weaken all parts of their bodie. Others take the word (moneth) for their seede, the which they shall not bee able to keepe, like as harlots and vnchast women cannot keepe the same. But I for my part had rather to referre this punishment vnto termes, fluxes or issues of seede, hemeroids, or the Piles, and such like bloodie issues, the which may happen as well vnto men as women sometimes. And these kindes of diseases are very troublesome, and grieuous, the which in the end doe bring a consuming of the whole body vn∣to those which are haunted with them, and weaken the partes of their bodies, take away the colour of the face, and to bee shorte, weare them a way by little and little, and consume, and eate vp their whole body with paines most grieuous, that which they finde, and haue proofe of, which are taken with the sicknes of Naples, that is the filthy disease of the poxe. And this to be true in the Iewes at this day, experience doth teach, who are knowen peculiarly to

haue many foule bloody diseases. For the Iewes said, Let the blood of Christ be vpon vs, and vpon our children Mat. 27. ver. 25. And a∣mong other diseases the which for their not walking according vn∣to God his commandements, are threatned vnto them Deut. 28. ver. 27. issues and followings of blood is reckoned, where Moses writeth thus: The Lord will smite thee with the botch of Egypt, and withe the emeroids (vnder which he comprehendeth all maner of bloodie issues) and with the scab, and with the itch, that thou canst n•••• be healed. So then experience it selfe doth plainly confirme mine o∣pinion, and my interpretation.

Vers. 8.

Blowe ye the trumpet in Gibeah, and the shaume in R••∣mah: crie out at Beth-auen, after thee, ô Beniamin.

* 1.28A Confirmation of the former threatnings of God against the Israelites and Iewes by the adioyntes. For it appeareth that they shall both perish, in as much as God doth will the same to be forthwith proclaymed, and that openly in the borders of both peo∣ple and kingdomes. And therefore God will haue cryers of this punishment and destruction to be sent, the which should affirme that thing to come to passe, the which God by Oseas hath foretold. And this place is a very notable Hypotyposis,* 1.29 or liuely setting fon•• of the matter, where by it seemeth in such sort to bee described as if it were represented or shewed to be seene with the eyes in a ma∣ner.

This description hath two things to be noted. First the place where these things are willed to be proclaimed.* 1.30 And this is not cōmāded to be done in one place alone, but in diuers, as namely in Gabaa, or Gibeah, Rama, & Beth-auē, al which were border towns betweene both kingdomes. For thus, when as warres are proclay∣med by Heraults, the warre is proclaymed, and published to bee notified in those Cities and townes especially, which are the boun∣ders of the kingdome. But it is added also, (in all Beniamin) the countrey of which tribe bordered vpon those townes, and that be∣hinde and not before them, and the Prophet himselfe also prophe∣siyng in Israel. Wherefore Beniamin is sayd to be after or behinde in respect of the scituation of the place, after such sorte as it stoode then before the eyes of Oseas turning himselfe vnto Israel, vnto whom he spake. And Oseas maketh mention of Beniamin about the other tribes, because that the first tempest of GOD his iudge∣ments

laide harder vpon that tribe then vpon the rest, and therefore it is expreslie set downe by name. For out of that quarter com∣monly the Iewes and the Israelites crushed each others with warres.

* 1.31The second part of this verse containeth the kinde or maner of speaking here vsed by the Prophet, which is vnioynted as it were and loose, and not tied together with any bands of coniunctions coplatiues. Therefore he repeateth one thing after diuers maners, both that hee might thereby the more stirre vp both nations, and confirme and auouch that the thing which here is rehearsed, should come to passe indeed and in trueth. Hee therefore thus speaketh with great earnestnes, to awaken these dull and blockish fellowes.

Vers. 9.

Ephraim shall be desolate in the day of rebuke: among the tribes of Israel haue I caused to know the truth.

* 1.32AN explanation or making of the matter more plaine. For hee layeth downe the thing, the which by these Heralts was to bee proclaimed, To wit, that Israel should be destroyed, and brought into an horrible or fearefull wast or wildernes. And although that vnder the name Israel the whole people bee comprehended, yet in my iudgement these threatnings also doe peculiarlie and especial∣lie concerne the Priestes and Nobles of Israel, as may appeare by the course of this whole chapter.* 1.33 And he doth set downe the day or the time, wherein these things shall come to passe, to wit, that time in the which God will no longer, as he then did, chastice and cor∣rect Israel in bare wordes onely, but in deed, and wil make this selfe same ouerthrow and punishing of them to bee knowne by the e∣uent or falling out of the matter, vnto all the tribes and prouinces of that kingdome of Israel. The which thing came to passe, or was fulfilled, by the Assyrians vnder Oseas the last King of the Isra∣elites. Therefore albeit that God oftentimes doe seeme to be slack and to make delayes, or from day to day to put off the punishment of mens sinnes, yet in deed and truth be sheweth in the end that he hath spoken the truth, and hath not threatned in vaine: because that those threatnings doe at the last appeare and come to passe.

Vers. 10.

The Princes of Iudah were like them that remoue the bound: therefore will I poure out my wrath vpon them like water.

* 1.34THe figure Metasthasis, or Transitio, or passage to another mat∣ter. For after that the Prophet hath set out the punishment the which did hang ouer the heads of the Israelites: he passeth vnto the Iewes, whose sinnes and punishment like to insue for the same hee now declareth also. And that these things also doe appertaine and are to be referred vnto the Priestes and Nobles of the kingdome of Israel especially, the wordes themselues of the Prophets doe de∣clare.

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

Termine, siue lapis, siue es defossus in agro Stipes, ab antiquis tu quoque nomen habes. Si tu signasses olim Tyreatida terram, Corpora non letho missa trecenta forent.

In English thus:

Thou God of bounds, if stone thou be, Or doule deepe set in ground, Of old thou also hast thy name, And thus the same doth sound. If in times past thou bounded hadst And mark'd the Tyrean soile, Three hundreth persons then by death Should not haue tane the foile.

* 1.35Wherefore this sinne is most sharply punished in the law of God Deut. 19. ver. 14. there is a law set downe touching this mat∣ter after this maner: Thou shalt not remoue thy neighbours marke, which they of old time haue set in thine inheritance, that thou shalt in∣herit the land, which the Lord thy God giueth thee to possesse it. And Deut.* 1.36 27. ver. 17. there is a curse pronounced against those that commit this sinne. Cursed be he that remoueth his neighbours marke: and all the people shall say: So be it. Hereof also is much spoken in the

ciuil lawes of the Romans, in the whole title Digest. De termino mo∣to. Now the Princes & the Priestes of Iudah did confound, remoue, and alter the markes set by God Deut. 19. in distinguishing and seuering of ciuill and Church matters, the one from the other, for that the Kings did with great pride of minde assay, and would haue vsurped, or vnlawfully taken vpon themselues the priuiledges and offices of the Priestes, as appeareth 2. Chr. cap. 26. by Vzzia his at∣tempting to burne incense in the Temple of the Lord. And also 2. King. 16. ver. 10.11. By Ahaz his prescribing Vriiah the Priest, to make an idolatrous Altar after the paterne of that of Damascus: for when as the Magistrate how faithfull and godly soeuer hee bee encrocheth vpon the office of the pastors: and on the contraric when as the pastor of the Church taketh on him the office of the politick Magistrat, doubtles there must needes follow great distur∣bance and disordering of things: and the markes and boundes which God hath set in the due gouernement of this world are pul∣led vp, and al things are turned topsie turuie, and doe run to wrack, ruine and decay. This therefore was the sinne of the princes of Iudah.

Now followeth the punishment,* 1.37 namely not onely the anger of God, but also his red hot or burning anger, that is, the most ex∣ceeding great heate of the wrath of God against them. And this heate of the wrath of God shall not fall vpon them by droppe meale, but shall be poured downe vpon the heads of them. For the anger of God shall light vpon them, and follow after them withall his might and maine, sway and weight. And it shall be pou∣red out vpon them as water, that is to say, most plentifully and in great aboundance, and on e••ery fide bursting forth and diuiding it selfe into all places, like as water poured out, is wont to doe. This is indeede a most sharp and heauie punishment of proud Princes, and such as confound or alter the boundes set by God, whereby God beateth downe their stubborne pride and power: albeit that for the most part such kinde of fellowes are not afraide of men at all: but range about without punishment, being held vnder and kept back with no feare of lawes nor punishments of man. Let therefore princes and rulers whatsoeuer, consider how great a iudgement of God hangeth ouer their heads, when as they meddle with those things which appertaine not vnto them, and will order them at their pleasure: without any warrant from Almightie God.

Vers. 11.

Ephraim is oppressed, and broken in iudgement, because h•••• willingly walked after the commandement.

THis is a rendring of a reason, why the Israelites, and especiallies their Princes, as also those of Iudah, shall be punished with so sore a punishment, as hath been described before, and shall also be shewed hereafter, to wit, that they shall be layd open for a pray, and shal be bruised and oppressed with that weight of God his iudge∣ment against them:* 1.38 The cause (I say) hereof is this, for that they both of them, altogether wittingly and willingly and desirouslye, embrace, followe and keepe the Commandements, the which are contrarie vnto the word of GOD. But the commaundements the which in this place are cōdemned,* 1.39 are not politike lawes, the which should prescribe true godlinesse and modestie among men 1. Tim. 2. (for those we are to obey) but they are such ordinances of Kings, as being allowed of the Nobles and Peeres of the Realme, the peo∣ple was thereby at the first brought vnto idolatrie by Ieroboa•• the sonne of Nabat the first founder of this kingdome of Israel, and afs∣terwards by his Successors 2. King. 17. So then these commaunde∣ments are that same will-worshippes, which Paul condemneth Colos. 2. ver. 23. of which he sayth, That they haue indeede a shewe of wisedome, in voluntarie religion and humblenes of minde, and mens sparing the bodie, &c. They are the precepts of men, wherewith God euery where with so loude voyce doth witnesse that he is worship∣ped in vaine, Isai. 29. Amos 4. ver. 4. where the Lord accounteth the for transgressions, in what regard soeuer the people haue them For thus in that place he speaketh of them: Come to Beth-el, and trans∣gresse: to Gilgal, and multiplie transgression: and bring your sacrifices in the morning, and your tithes after three yeares. And Christ out of Isai. Matth. 15. ver. 9. telleth the Scribes and Pharises that they wor∣ship him in vaine, teaching for doctrines mens precepts. Idolatrie ther∣fore without all doubt, is in this verse condemned in both those kingdomes, and out of this verse it is taught that it reigned among the people of them both. And the same was alwaies set vp among the Israelites and Iewes, by the edict or proclamation of their Princes, as it is now a daies done in the Popedome by the writs and commandement of Princes.

Vers. 12.

Therefore will I be vnto Ephraim as a moth, and to the house of Iudah as a rottennes.

* 1.40AS in the verse before going the Prophet described a very great sinne, and such as was ratified and warranted by the authoritie of their princes and rulers: so now he setteth downe, and that vnto the princes both of Israel and also of Iudah, the greatnesse of the pu∣nishment, wherewith the selfe same princes shall be punished. And this is no new punishment, the which is here rehearsed: but an am∣plification, or a more especiall laying open of that which hath been alreadie threatned. For he painteth out the greatnesse thereof by two similitudes. And here are two things to be noted, to wit,* 1.41 what punishment is here threatned, and vnto whom. The punishment is most heauie: namely, because these princes shall bee eaten vp and consumed in long continuance of time, and by little and little,* 1.42 and not forthwith or at once: neither shall they cease to bee vexed: but as a moth vseth to eate a garment by little and little, and to fret it by peece meale, so shall they be vexed by little and little, and conti∣nually. So were they threatned before ver. 7. to be consumed with a lingering disease, as also Deut. 28. ver. 51.52. Moses sheweth a∣mong other plagues that shall fall vpon them for the despising of God his commandements, that forraine enemies shall waste them and all theirs, both corne, fruite, and cattell, wine, and oyle, &c. by little and little, vntill they bee quite and cleane destroyed. The like similitude of a moth is vsed Psal. 39. ver. 11. where the Prophet wri∣teth after this maner: When thou with rebukes doest chastise man for iniquitie, thou as a moth makest his beautie to consume: surely euery man is vanitie. Therefore as the moth doth eate away the beautie,* 1.43 and euery the best part of a garment: so shall euery the best things of both these kingdomes, that is, of Israel and of Iudah, by the ene∣mies be by little and little carried away, and taken from them. That which was done in the kingdome of Israel by the Assyrians: and in the kingdome of Iudah by the Babylonians or Chaldees. For by these was both these kingdomes at the first broken, and spoyled of their richest countries, and littled in their borders. To the selfe same purpose appertaineth also the similitude of Rottennes in the latter end of this verse. See Iam. 5. ver. 5. to much like effect the like com∣parison of the rust and cancre in the gold and siluer of the cruel and merciles rich men, the which he threatneth shall eate their flesh also,

as it were fire. Further, the punishment which the Prophet here spea∣keth of, is threatned vnto both the kingdomes, to with, that of Israel, and also that of Iudah: and vnto those especially, the which in them both were the princes and peeres of the people, that men should not deceiue themselues with vaine names and titles.

Vers. 13.

* 1.44 When Ephraim sawe his sicknesse, and Iudah his wound, then went Ephraim to Asshur, and sent vnto* 1.45 King Iareb: yet could he not heale you, nor cure you of your wound.

* 1.46ANother sinne of both this people, and the same most shamefull: namely, distrust in Gods promises, and therefore their infideli∣tie is plainly reproued in this place. And a most certaine and sure signe and proofe hereof is, that both peoples when as they were pressed by their enemies, ran not vnto the true God, but vnto the helpe of people that were infidels, to wit, vnto the Assyrians, Egyp∣tians, and vnto others, as if there either had been no God among them: or as if the true God, had not been God, and true of his pro∣mise. So Ahaziah sending in his sicknesse to Baal-zebub, to know whether he should recouer or no, is sharply reproued by the Pro∣phet Elijah 2. King. 1. ver. 6. who saith vnto his seruants in the name of the Lord: Is it not because there is no God in Israel, that thou sen∣dest to inquire of Baal-zebub the God of Ekron? And in the Psal. 44. ver. 20. the godly say: If we haue forgotten the name of our God, and holden vp our hands vnto a strange God, shall not God search this out? And therefore is there a very fore and heauie curse pronounced a∣gainst those that forsaking the true God, flee into Egypt for helpe, Isai. cap. 31.1, 2, 3. in these words: Woe vnto them that goe downe in∣to Egypt for helpe, and stay vpon horses, and trust in chariots, because they are many, and in horsemen, because they are very strong: but they looke not vnto the holy one of Israel, nor seeke vnto the Lord. But he yet is wisest: therfore he will bring euill, and not turne back his word, but he will arise against the house of the wicked, and against the helpe of them that worke vanitie. Now the Egyptians are men, and not God, and their horses flesh, and not spirit, and when the Lord shall stretch out his hand, the helper shall fall, and he that is holpen shall fall, and they shall alto∣gether faile.

* 1.47This verse hath two parts. The first setteth forth the sinne of these peoples seuerally. Therefore I interpret the particle van,* 1.48 (Fur∣thermore) that it may bee vnderstood that a new sinne is now de∣scribed,

yet such a one the which sprung no doubt of idolatrie, and the contempt or despising of God. Ephraim therefore ran vnto the Assyrians, as appeareth 2. King. 15. ver. 19. where Menahem the v∣surper bribeth Pul the King of Assyria, to be fauourable vnto him: and Iudah vnto any King whatsoeuer, that would promise him helpe. So then Iudah fleeth not vnto any one King onely, but vnto diuers Kings, and all of them idolaters, to wit, as distrusting the pro∣mises of God towards them, and making more account of the help of idolaters, and iudging it more certaine then the helpe of the true God. They flee vnto the Assyrians 2. King. 16. They flee vnto the Egyptians Isai. 31.1. They flee vnto the Israelites 2. Chro. 25. ver. 6. Isai. 8. ver. 6 Reade cap. 10. ver. 6. hereafter. Therefore they ran not vnto the Assyrian alone: vnto whom the Israelites especially loo∣ked against the Syrians: albeit the Israelites themselues also hired the helpe of the Syrians oftentimes: or took them vnto themselues as league-fellowes against Iudah. Further, there is a great force in these words: He sawe his sorowe or his paine, and his wound. For by the selfe same they were sufficiently admonished, or put in minde to flee vnto God, and not vnto those idolaters.

The second part of this verse sheweth the vanitie of this helpe which they sought after. For these Phisitions did not cure their wounds, nay they tooke no care of them at all. For 2. Chro. 28. ver. 20, 21. we reade that the wicked king Achaz was rather troubled then holpen by the king of Assyria: yea though he gaue vnto him large gifts, yet it helped him not. And Isai. 31. ver. 5. cited but a fewe lines before, it is shewed that those which sought vnto Egypt for helpe, were thereby harmed, and not helped. For neither the Israe∣lites, nor yet the Iewes were any thing at all furthered or eased by these their aydes. Thus doth our hope that is disagreeing and con∣trarie vnto the word of God, deceiue and disappoynt vs.

Vers. 14.

For I will be vnto Ephraim as a lyon, and as a lyons whelpe vnto the house of Iudah: I, euen I, will spoyle, and goe away: I will take away, and none shall rescue it.

* 1.49THe rendring of a reason, why the former aydes shall be vnprofi∣table both vnto the Israelites, and also vnto the Iewes: namely, because God the auenger and punisher of their sinnes and life, will pursue them both, and will breake in pieces and destroy them with most grieuous punishments, and being stirred vp with wonderfull

anger and might and power. Therefore none shall deliuer them out of the hand of God.

There are therefore two things here to be considered. The first, who shall stand against them, to wit, Iehouah, that is to say, the true God,* 1.50 and he that is almightie, who himselfe wil pursue them. Ther∣fore there is a great vehemencie and force in this word (I) three times together rehearsed in this place.

* 1.51The second thing to be noted in this verse, is, after what maner, that is, with how great force, might and power God wil pursue thē, and breake them in pieces: namely, like vnto a lyon gaping after his pray. At which time the lyon is wont to bee most fierce, cruell, and to gather all his strength together. And therefore there is an exam∣ple brought in this place of lyons of two ages, or of yonger and ol∣der lyons (albeit that some translate the first word a Leopard) that these princes as well of Iudah as of Israel, should not dreame any way to escape (but by repentance of mind, and earnest turning vn∣to God:) how mightie soeuer they seeme vnto themselues to be, & well vnderpropped and stayed vp with the aydes of such kind of Kings, that is, Kings most mightie, & of most great power. But God himselfe will take them away, as his owne, and lawfull pray: and therefore no man shall rescue them. For who can withstand the will and power of God? Let these things make vs more wise, and take away from vs all vaine confidence and trust.

Vers. 15.

I will goe, and returne to my place, till they acknowledge their fault, and seeke me: in their affliction they will seeke me dili∣gently.

* 1.52AN amplification of the punishment by the continuing in the similitude, the which is taken from lyons. For this punishment shall continue long. Therefore like as a lyon, after that he hath ta∣ken his pray, returneth vnto his denne, that there he may at his plea∣sure enioy the same: so God after that he hath layd these open vn∣to the pray and power of their enemies, will returne and betake himselfe vnto his owne place, that he may a long season miserably vexe them, being thus laid open vnto their enemies, and vntill they learne to repent.* 1.53

* 1.54Therefore this verse hath two poynts to be obserued, To wit, the longnes or continuance of the banishment or captiuitie, and pu∣nishment threatned both vnto the Israelites, & also vnto the Iewes,

the which is signified in these words (I will goe away, and returne, vntill, &c.) Secondly, the cause of this so long affliction or punish∣ment:* 1.55 namely, that these (who haue liued so long as rebels) may re∣turne vnto a better minde. The which thing cannot be brought to passe but after long punishment. For looke how much the more hard the yron is, & the more hard the heart of man is, with so much the more long punishments and hammers it is to bee beaten and layd on vpon. And therfore Psal. 32. ver. 9.10. Dauid exhorteth the wicked and vngodly, that they should not waxe senseles and brui∣tish in their maners and conuersation, being like vnto an horse, or like a mule, which vnderstand not, whose mouthes a man must binde with bit and bridle, least they come neere him. And therefore (sayth he) many sorowes shall come vnto the wicked. So that it appeareth to betrue which the prophane and heathen authors doe write: That the punishment of God is slow and long ere it come vpon the sins of men: but in the end God doth recompence the slacknesse of the punishment with the grieuousnes, or greatnesse of the paine. And out of this selfe same place also appeareth, how that we are not in a∣nie case to abuse the patience and long suffering of God Rom. 2. Lastly, how iust alwayes the iudgements of almightie God are a∣gainst men, how hard and long continuing soeuer they seeme to be. For whom God doth long chastice and correct, all that same while he doth stirre them vp, and call them vnto repentance. But men are deafe: and for the most part make small benefite and pro∣fite in those iudgements of God.

* 1.56Further, here is described true repentance of minde, the which in the elect or chosen is the effect and fruite of long afflictions: and moreouer the scope or end that God propoundeth or setteth down vnto himselfe, when as he afflicteth, or punisheth them. And this true or earnest repentance doth consist of these two parts, to wit,* 1.57 the vnfained acknowledging of a man his sinne, whereby he which repenteth, doth confesse, and acknowledge from his heart before God, that he is in deede and in trueth guiltie. Secondly,* 1.58 of conuer∣sion or turning vnto God, whom the selfe same partie, who doth in such sort detest and lothe his sinne, seeketh notwithstanding, as his most mercifull father in Christ. Therefore this second part of re∣pentance must needes spring from true faith, and the laying hold of the grace of God prepared for vs for Christ his sake: like as the first part proceedeth from the law, and from the earnest feeling & taste of a man his owne sinne, the which striketh into vs an horror

and a feare. From thence commeth it that we do feare sinne. And therefore Paul 2. Cor. cap. 7. vers. 11. excellently setteth out the ma∣nie singular effects that came of their godly sorrow for the negle∣cting of their duety concerning the incestuous Corinthian, in these wordes: For behold, this thing that yee haue been godly sorie, what great care it hath wrought in you, yea, what clearing of your selues: yea, what indignation: yea, what feare: yea, how great desire: yea, what a zeale: yea, what punishment in all things ye haue shewed your seluet, that you are pure in this matter.

Notes

• * 1.1

  Another Ser∣mon.
• * 1.2

  Two parts of this verse.
• * 1.3

  1. An exhortatiō.
• * 1.4

  2. The matter it selfe, whereof they are accu∣sed. The first part hath two sorts of hearers, The priests, and the rulers of the cōmon wealth.
• * 1.5

  Katachresis, or misusage of speech, is a fi∣gure, whereby we improperly giue names or titles vnto per∣sons or things, the which in deede and in trueth belong not vnto them, as the exāples here alleadged d••e make verie plaine.
• * 1.6

  2. Part. The matter it selfe, whereof they are accu∣sed.
• * 1.7

  The craftie crueltie of the rulers.
• * 1.8

  The first am∣plification of the former wick••dnesse.
• * 1.9

  What the fi∣gure Metapho∣ra is see Amos cap. 4. ver. 12.
• * 1.10

  The cleere sightednes of God set against their hidden subtilties: and the trueth of their deedes and life mat∣ched against their c••loured wickednesse.
• * 1.11

  Whordom here taken generally for euery filthy act as to the E∣phesias it is ioy¦ned with vn∣cleannes, and seemeth to be set for all kinds of the same.
• * 1.12

  The second am¦plification of the wickednes of the P••iests and Rulers.
• * 1.13

  2. Parts of this verse.
• * 1.14

  1. The descriptiō of a desperate sinner.
• * 1.15

  2. The causes of their so misera∣ble estate.
• * 1.16

  1. The spirit of vncleannes.
• * 1.17

  2. The ignorance of God and his word.
• * 1.18

  A confirmatiō of the former accusation.
• * 1.19

  2. The punishmēt of their great disobedience.
• * 1.20

  The figure Hy∣pophora. What this is, see Amos cap. 5 vers. 21.
• * 1.21

  An amplifica∣tion of the for∣mer punishmēt
• * 1.22

  2. Parts of this verse.
• * 1.23

  1. The wicked flee vnto God onely in their trou∣bles.
• * 1.24

  2. Why God is not found of them, that seeke him.
• * 1.25

  God forsaketh not al sinners at the first.
• * 1.26

  An amplifica∣tion of their wickednes ta∣ken from the circumstance of the person of God, and also from the person of the Israelites themselues.
• * 1.27

  Their punish∣ment shalbe a∣greeable to their sinns.
• * 1.28

  A confirmatiō of the former threatnings of God.
• * 1.29

  The figure Hy∣potyposis, which what it is, see Amos cap. 8. ver. 12.
• * 1.30

  1. The place wher this proclama∣tion is to bee ••s ••••e.
• * 1.31

  2. The phrase or maner of spea∣king.
• * 1.32

  A shewing what was by the Heralts to be proclaymed.
• * 1.33

  The time, when these things shall come to passe.
• * 1.34

  The figure Me∣tasthasis, or Transition, is when as we ei∣ther brieflie repeate what hath been said, or else shew what remai∣neth to be said. When both these things are performed to∣gether, then is it called a per∣fect transition: when but one of them, as in this place, then is it called an imperfect tran∣sation, or pas∣sing to another matter.
• * 1.35

  A law of God against remo∣uing of markes and bounds.
• * 1.36

  A curse against the same sinne.
• * 1.37

  2. The punish∣ment of the former sinne in remouing of markes.
• * 1.38

  The cause of this punish∣ments.
• * 1.39

  Against what commandements the Prophet here speaketh.
• * 1.40

  The greatnesse of their punish∣ment set out by two similitudes
• * 1.41

  1. What punish∣ment is threat∣ned.
• * 1.42

  2. To wh••m it is thre••••ned.
• * 1.43

  The simi••••••••de of a garm••••at e••ten with moths, is vsed also Iob. 1••. ver. 28.
• * 1.44

  Further more.
• * 1.45

  A king that should help thē.
• * 1.46

  Their distrust in his promises reproued.
• * 1.47

  Two parts of this verse.
• * 1.48

  1. A new sinne of lo•••• the people.
• * 1.49

  A reason why the former aides shall not stand them in any stead.
• * 1.50

  Who shall stād against them.
• * 1.51

  2. After what sort God will pursue them.
• * 1.52

  An amplifica∣tion of the pu∣nishment by continuing the former simili∣tude.
• * 1.53

  Two parts of this verse.
• * 1.54

  1. The long conti∣nuance of their punishment.
• * 1.55

  2. The cause of the same.
• * 1.56

  A description of true repen∣tance, which hath two parts.
• * 1.57

  1. An vnfained acknowledging of sinne.
• * 1.58

  2. Conuersion or turning vnto God.