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. 8.

Vers. 1.

Set the trumpet to thy mouth: He shall come as an Eagle against the house of the Lord, because they haue transgressed my couenant, and trespassed against my law.

* 1.1THis is a new sermon full of terrour against all Israel, to the ende that at last they may be strooken with feare. And the people is reproued of most vngodly falling backe from the kingdome and priesthoode, the which were two especiall foundations and ho∣ly markes of seuering this people from other nations, because both of them did represent Christ the Messias that was for to come Psalm. 110.

* 1.2This verse hath two partes: the one containeth the manner or order of denouncing or declaring of the iudgement of GOD the which was to come, to wit,* 1.3 that the same should publikely bee shewed or proclaimed with a trump or trumpet, as it were by a Cryar or publike Herault.

The second part contayneth the matter it selfe the which is to be declared, and to whom it must be declared.* 1.4 It is declared vnto the whole people from the Nobles alone, or from the Sacrificers or Priests. And he calleth the people the house and inheritance of God, because of the peculiar couenant of GOD made with the whole seede of Abraham, and Iacob, of whome were those tenne tribes. And this name carrieth with it a great emphasis, or vehe∣mencie & force, because that it is obiected vnto these same people thus honoured and aduanced by God, that they had contemned, nay cleane forsaken the lawe of GOD, and this peculiar coue∣nant.

* 1.5The thing it selfe which is declared, is the iudgement of God against them, and the same to come most speedlly, and to be ex∣ecuted vpon them most mightily, and with inuincible or vnouer∣comable power. So an Eagle excelleth among other foules both in swiftnes, and also in strength. The reason is added, because that this people had denied and forsaken God, who was so bounteous towards them, & had shamefully transgressed and rebelled against him, as is afterwards more largely shewed.

Vers. 2.

(Israel shall crie vnto me, My God, we know thee.)

* 1.6THis is the figure Hypophora, or the answering vnto an obie∣ction that might be made, wherby he taketh away from themal excuse or hope of auoyding and escaping of this iudgement, the which with the verse following is to be read by a Parenthesis, which is the inclosing of a sentence within two such halfe circles as this ()the one at the beginning and the other at the ending of the same, thereby signifiyng that if the sentence in such a manner inclosed, were left cleane out, yet were the sense ful and perfect notwithstan∣ding. If then they take exception and say. We will crie vnto thee, O Lord we haue knowen thee, we are thine Israel, wherefore these e∣uils shall not touch vs. God answereth, They shall indeede crie vnto me, they shall say these things vnto me. But for all that shall they not escape, nor be free from this my iudgement. Wherefore God by the figure Mimesis,* 1.7 or imitating and following their speech hath expressed the words and hypocrisie of this people promising vnto themselues deliuerance from the miseries and punishments threatned vnto them. But in vaine do we promise vnto our selues deliuerance, when God denieth the same.

Vers. 3.

(Israel hath cast off the thing that is good: The enemie shall pursue him.

* 1.8THe answere vnto the obiection of the former verse, together with the reason of the same, Why those that doe crie vnto God, shall neuerthele not be deliuered, because al this their crying is hypocri∣tical or dissembled. A token whereof, and the same most certaine is, That this Israel who saith that he knoweth God, and confesseth him to be good, forsaketh him not withstanding, that is to say, de∣parteth from all partes of his duety, and of the will of God, hath de∣parted, and yet still continueth in the same rebellion. But sayth Paul, let him depart from all iniquitie, which calleth vpon the name of the Lord, that he may giue out proofe and tryall that he calleth vpon God earnestly, or in trueth, 2. Tim. 2. ver. 19. wherefore in as much as these Israelites are indeede most notorious hypocrites, and stubborne Rebels, they shall not escape the wrath and iudgements of God, how great shew soeuer they make of godlines. But theire∣nemie shall pursue them, and they shal haue experience and trial of

those iudgements of God, the which are foretolde them by the word of God.

Vers. 4.

They haue set vp a King, but not by me: they haue made Princes, and I knew it not: of their siluer and their golde haue they made them Idols: therefore shall they be destroyed.

* 1.9A Making more plaine of the first verse of this chapter, where it was said (They haue forsaken the couenant of God) for of this forsaking there are brought two examples, and both of them very shameful, wicked and horrible, & a most assured testimony or wit∣nesse of theyr desperate rebellion and stubbornnes against GOD. They fell away from the kingdome, the which God had set vp in the onely familie of Dauid representing Christ.* 1.10 For they them selues and not God, chose vnto themselues a King, to wit, Ieroboam the first, 1. King. 12. vers. 20. w3812 here we reade thus: And when all Israel had heard that Ieroboam was come againe, they sent, and called him vnto the assembly, and made him King ouer all Israel: none fol∣lowed the house of Dauid, but the tribe of Iudah onely. Whereupon the other kings that followed, were afterward after his example or∣dayned, and allowed, and kept among those ten tribes. [Obiection.] But if any man will obiect that which is 1. King. 11. vers. 11, and 29. that God ordayned Ieroboam to be king, and foretolde the same first vnto Salomon, and afterward to Ieroboam himselfe by his Prophet Ahi∣iah: [Answere.] I answere, That it may appeare by the history of the creating of Ieroboam, that the people was ignorant of that which was foretold vnto Ieroboam by the Prophet Ahiah. Therefore of an only hatred and feare of Roboam (whose Treasurer or Receiuer Aduram this people had slaine) the ten tribes chose vnto themselues Ieroboam for their king, least they should bee without a Captaine to fight a∣gainst Roboam, the which these ten tribes that fell a way did fore∣see would come to passe otherwise. This is their falling away from the kingdome.

* 1.11Their second falling away is from the true worship of God, and from the Priesthood, and from the temple, in the which priest∣hood there was another most expresse and plaine figure of Christ to come. So then these men, whilest they departe and fall away from the Temple, the worship of God, and the priesthood orday∣ned by God at Ierusalem, so farre as in them lay, they depriued themselues both of Christ and all the blessings of GOD, which

through Christ pertayned vnto them,* 1.12 and finally from the coue∣nant it selfe of God. Furthermore this second falling away is am∣plified in this that they both most ingratefully or vnthankfully tur∣ned the benefites giuen vnto them of God, as gold and siluer, into the shame and reproach of God himselfe whilest they make calues thereof: and also in this that they make these Idols themselues, the which are but false Scarbugs, and shapes of things altogether foo∣lish, and vnbeseeming God. Wherefore God concludeth that it shall come passe, that those iudgements, the which he denounced or declared before, shall fall out vnto them, and that in such sorte, that these, two wayes vnfaithful and trecherous persons shal in the end be cut off and destroyed.

Vers. 5.

Thy calfe, O Samaria, hath cast thee off: mine anger is kindled against them: howe long will they bee without inno∣cencie?

* 1.13THe figure Hypophora, or the answering of an obiection, wherby he taketh away from these Israelitish Idolators the false shewe and colour of securitie or not fearing any danger, the which they imagined vnto themselues, to wit, that it should come to passe, that they should be defended of those their Calues.* 1.14 Answer Nay, these Calues, which Samaria (and by the figure Synecdoche this name of the head citie comprehendeth all the ten tribes) which Samaria, I say, had made vnto it selfe, and doth worship for gods, these Calues shal leaue and forsake Samaria. The reason is added, because the heauy displeasure and iust wrath of God shall pursue this people. And nothing can escape the hand of God Psalm. 139. Wherefore neither shall these Calues of golde defend this people giuen to I∣dolatrie. Finally the most iust cause of this anger of God is expres∣sed by an interrogation, or asking a question, to wit, because this people it selfe hath thus so long while giuen ouer both the seruice and worship of God, and also the care and regard of holines and in∣nocencie of life. For How long (saith the Lord) doe these not care for innocencie? Doubtles they haue had no regarde of it now these many ages. Wherefore God is worthily angry against them, and that most grieuously, so that he will punish them, and that nothing shall be safe and helpefull vnto them. For if God be against vs, who shall be for vs?

Ver. 6.

For it came euen from Israel: The workman made it, there∣fore it is not God: but the Calfe of Samaria shall be broken in pieces.

* 1.15A Ganaktêsis, that is, a complaint, by the which these Israelites worshipping of the Calues is amplified from three places. The first from the author. For that this kind of idolatrie is the proper and peculiar deuise of the Israelites themselues. For they inuented and deuised this kind of idolatrie in the desert or wildernesse Exod. 32. For albeit that the Egyptians did worship oxen and beasts,* 1.16 yet they worshipped them not dead but aliue. But this people worshipped a dead Calfe, that is to say, represented in a golden image, & so con∣sequently a dead creature. Wherefore the idolatrie of the Israelites was more shameful then that of the Egyptians: and in this place it is truly sayd of them, that this kind of idolatrie was inuented by the Israelites, and was not shewed and taught thē from those nations whom they knew. Wherof it cōmeth to passe, that this their fault a∣gainst God is the more shameful, & their rebellion lesse excuseable.

* 1.17The second place of amplifying this their sinne, is from the ma∣ner of the same, the which is most manifest. For the workman fra∣med, frameth, maketh, made that caluish Idoll. Therefore could they not be ignorant, by what meanes this new god was made. For they all saw when it was made. Wherfore by this the mind of these and of all other idolaters, appeareth to be the more blockish, who worship, and reuerence that thing for a God, that is, eternall, liuing, and giuing life vnto others, the which notwithstanding they see to be made with their eyes.

* 1.18The third place of this amplification is from the thing it selfe, and from experience. For this calfe which is worshipped of them, cannot be God: but it is only an image of a bruit and beastly crea∣ture eating grasse or hay, as the Psalmist speaketh of it Psal. 106. ver. 20. where he sayth: Thus they turned their glorie into the similitude of a bullock that eateth grasse. Therefore so much the more shame∣full is their idolatrie, who compare God, or the nature of God vnto such a thing, and doe suppose and iudge it to be any such like mat∣ter. Lastly, the proofe of this whole thing is here set downe, taken from the euent or falling out of the matter. For this Calfe of Sama∣ria, and God of the Israelites shall be broken into shards and pieces. By which words not only the vanitie of this idoll is shewed: but al∣so

the iudgement of God the which shall fall out vpon the same i∣doll, is declared: namely, that it shall come to passe, that it shall be broken in small pieces, as a brittle, earthly, and vaine matter.

Vers. 7.

For they haue sowen the winde, and they shall reape the whirl∣winde: it hath no stalke: the bud shall bring forth no meale: if so be it bring forth, the strangers shall deuoure it.

* 1.19ANother amplification of the idolatrie of the Israelites by a simi∣litude, the which he taketh from husband men, when as they sowe and reape their fields. And this doth the Prophet set forth by a certaine Sarcasmos, or sharpe biting taunt and mocke.

* 1.20And this verse hath two parts. The first containeth the amplifi∣cation of their idolatrie described before. The second, the punish∣ment of the same.* 1.21 So then their idolatrie is compared vnto a winde, and vnprofitable matter and vaine, the which notwithstanding in shewe carrieth a great pompe, buzzing, and noyse. So is idolatrie it selfe,* 1.22 and all the labour, counsell, indeuour, hope, and expectation of idolaters in their gods. The which is proued to be true by the ef∣fects. For the thing it selfe sheweth idols to bee vaine things, yea hurtfull vnto those themselues which doe trust in them. For they doe reape of that their most bad sowing worse fruites also, that is to say, from the winde by themselues sowen they do gather a whirl∣winde, that is, they doe pull vpon themselues a tempest ouerthrow∣ing and destroying all things. For it is a thing most righteous and meete, that such as was their sowing, such also should be their crop and haruest either good or bad. So hereafter cap. 10. yer. 12. he sayth, That if they sowe vnto themselues in righteousnes, they shall reape after the measure of mercie. And therefore the Lord by Iere∣mie willeth the Iewes to breake vp their fallow ground, and not to sow among the thornes cap. 4. ver. 3. And contrariwise Prouer. 22. ver. 8. Salomō sheweth bad fruits to come of bad sowing, saying: He that soweth iniquitie, shal reape affliction, and the rod of his anger shal faile. [Obiection.] And therefore Eliphaz in Iob. cap. 4. ver. 8. sayth, As I haue seene, They that plow iniquitie and sowe wickednesse, reape the same. Neither maketh that of the Psalme 126. ver. 5. [Answere.] They that sowe in teares, shall reape in ioy, any thing against this. For that tearefull sowing, or sow∣ing made in teares by the godly, was the seede of that spirituall ioy, which they reape afterwards, as comming and springing from true faith in God.

The second part of this verse containeth the threatnings of God against this idolatrie. And the same are most great and fearefull, the which doe open and make plaine the sentence going before. For they are answerable vnto the furious or mad counsels of these ido∣laters. Therefore they also shall sowe their fields: but because they did it without the feare of God, they shal gather nothing. For he la∣boureth & soweth in vaine, which calleth not vpon God, or which despiseth God. And these shall gather nothing, both because the crop shall deceiue their expectation or hope in the fields, and also when it is gathered in, it shall yeeld no meale: or els that meale which it doth yeeld, forraine and strange people shall deuoure, and the plowers, reapers, and generally the Israelites shall eate none of it. And this is one of the plagues among many other, the which God threatneth vnto the disobedient vnto his word and law Deut. 28. vers. 38. saying: Thou shalt carrie out much seede into the field, and shalt gather but little in: for the grashoppers shall destroy it. Ther∣fore no labour of ours can be happie and haue any good successe, if God be angrie with vs.

Vers. 8.

Israel is deuoured, now shall they be among the Gentiles as a vessell wherein is no pleasure.

* 1.23AN amplification of the former threatnings taken from the most fearefull effects which shall follow of the same. And first of all, Israel himselfe shall be deuoured of the selfe same strangers, as also their haruest, that is to say, all their wealth shall be carried away by them, their cities shall be destroyed, and the people slaine. There∣fore vnder this kind of speaking is noted great miserie, [unspec 1] to the ende the Israelites might feele that same great punishment, earnestlie weigh it, and feare it. Secondly, they shall be cast out among the Gentiles, that is, the strangers themselues, as an vnprofitable and disliked vessell. The which is no doubt to bee vnderstood of their most hard banishment or captiuitie, in the which they were con∣temned of all people and nations. For the Assyrians being conque∣rors had no keepe nor care of preseruing the captiue Israelites, as had the Babylonians of the Iewes by them carried into Babylon, whom they preserued, and had in great price, as you may reade of Daniel and his fellowes Dan. 2. ver. 47. &c. whereas the Israelites reaped at the hands of their enemies such discourtesie, as the Psal. 137. maketh mention of: yea, and whereof the Iewes tasted also at

the besieging and taking of their citie, their enemies being stirred vp vnto this crueltie through the prouocation of the Edomites, al∣beit that afterwards in their captiuitie some of them through God his great mercie sped better. For herein the condition and case of the Israelites and Iewes was not all one, because these had not vt∣terly and altogether cast off the worship of God, as had the Israe∣lites.

Vers. 9.

For they are gone vp to Asshur, as a wilde asse caring alone for himselfe: Ephraim hath hired louers.

* 1.24A Rendring of a reason of the former punishments, least that the Israelites might complaine of so fearefull a iudgement of God. For he amplifieth their iniquitie, as he termeth it hereafter ver. 13. and sheweth that they haue vtterly cast away the helpe of God, & despised the same, that in their afflictions they might flee vnto men, and the same such as were idolaters, and couetous, and hauing care for none but for themselues. Therefore they had cleane forgotten the couenant of God, of the which the Prophet spake before cap. 5. ver. 1. and his promises, or els they thought them vaine, or despised them. So then in this place not only the distrust of the Israelites, but their falling away, and their desperate fleeing and departing from God is significantly described. [unspec 1] First, They went vp vnto the Assy∣rians: therefore they did it with great labour, seeking forraine and farre off helpe, and the same idolatrish: when as notwithstanding they had God present, and their helper at hand, if they had called vpon him, [unspec 2] and trusted vnto his couenant. Secondly, they fled vnto the Assyrian being as a wild asse, that is, a solitary beast, and conse∣quently fierce, cruell, and profitable onely for himselfe, and gaping after gaine. In these words, and vnder this similitude is painted out the both couetous, and also the cruell nature and disposition of the Assyrians, whom the Israelites called vnto them, when as notwith∣standing God, whom they had despised, was, and had been most manifest vnto them, and alwayes most mercifull. For this is the na∣ture of the wild asse, as appeareth by these places Iob. 38. ver. 8. Who hath set the wilde asse at libertie? or who hath loosed the bands of the wilde asse? And Iere. 2. ver. 24. the people for their stubbornnes and vnrulines are likened vnto a wilde asse, of whom he sayth that they are as a wilde asse, vsed to the wildernesse, that snuffeth vp the winde by occasion at her pleasure, who can turne her back? All they that seeke

her, will not wearie themselues, but will finde her in her moneth. And Dan. 5. ver. 21. it is reported, that Nabuchadnezzar, when he was dri∣uen from the companie of men, had his conuersation among the wilde asses. Last of al, it is here sayd of these Israelites, That they hired them with money, they had them not freely, but payed roundly for their helpe: but God requireth no reward for his benefites. Wherefore (as Iames counselleth) If any man lacke wisedome (or any other ne∣cessarie grace) let him aske of God, which giueth vnto all men liberal∣lie, and reprocheth no man, and it shall be giuen him. For God rather respecteth the inward sinceritie and puritie of a faithfull heart, then the offring of outward sacrifices Psalm. 51. Further, these Israelites call vnto them the Assyrians whom they loue, and whom the Assy∣rians loue not againe, so that, as it is Ezech. 16. ver. 33. this people of Israel committing fornication against God, besides the maner of all other harlots, doth her selfe giue a reward vnto her louers, and receiueth none of them: the which is a most plentifull witnesse of shameles lust, and of a common shameles harlot. The same thing falleth out to all those, which preferre the helpe of man before the helpe of God in their troubles and miseries.

Vers. 10.

Yet though they haue hired among the nations, nowe will I gather them, and they shall sorrowe a little, for the burden of the King, and the Princes.

* 1.25A Punishment also shall pursue and followe after such sinne of forsaking God. Therefore it is shewed in this verse, that it shal come to passe. The repeating of the cause also carieth with it a ve∣hemencie or force, to wit, in that forsaking the true God and his helpe, the Israelites chose rather not onely to haue the Gentiles and their prophane and heathenish helpes blaspheming God: but also to hire them with rewarde, and with monie. And this punish∣ment is answerable vnto their sinne. The Israelites hire straungers, and gather them together: so shall they also be gathered together by God, and shall dwell as captiues by bandes and companies a∣mong their enemies. They hire them with monie, and charge themselues with tributes, that they may haue that King, to wit, the king of the Assyrians for their helper: so shall God greatly burden and charge these selfe same Israelites, because of this king of Assy∣ria, and for the burdens and tributes, the which they shall pay vnto him. So then, they haue begunne a little to burden themselues, but

God shall load them more heauily: the which is to be vnderstoode by the figure Aposiopêsis,* 1.26 or holding backe of some thing that was to be spoken, and the same appeareth and is gathered by the fense and meaning of this place. Looke therefore after what maner we doe sinne and offend against God, after the same for the most part are we punished by God.

Vers. 11.

Because Ephraim hath made many altars to sinne, his al∣tars shall be to sinne.

LIke as the Prophet hath alreadie described the rebellion of the Israelites against God, in seeking helpe of men that were Ido∣latours, and also the punishment which should therefore insue: so doth he now recite the shamefull & desperate idolatrie of the same persons in the casting off of the true worship of God (such as he himselfe hath prescribed or appointed vnto thē) & in forging vnto themselues a false worship; the which their sinne no lesse also then was their former, shall in the ende feele and haue no lesse punish∣ments. And first of all is set downe the idolatrie it selfe,* 1.27 and the fu∣rious or excessiue and outragious increase of the same among the Israelites: secondly, the punishment the which shall immediately and worthily insue thereupon.* 1.28 Their idolatrie was herein, for that they had builded vp strange altars, that is, such as God disallowed, to wit, in Dan and Beth el: their increase and outrage, for that they had multiplied them,* 1.29 and daily also did increase them, and this to that end, that they might depart the further from the true worship of God (the which was exercised at Ierusalem according vnto the appointment of the law of God) and sinne the more grieuously a∣gainst God. There followed this sinne a most iust punishment, namely this, that these altars were an occasion vnto them of grea∣ter rebellion against God, and of more grieuous transgression and more hainous sinne against God. Therefore they were vnto them a snare and a trappe, from whence they could not vnwinde and get out themselues: no not vnder Oseas their last king, who began not∣withstanding some little reformation of this idolatrie, but it came in the end to none effect. 2. King. 17. Now this punishment of God is most iust, that the same thing which men doe frame and seeke out vnto themselues, wittingly & willingly, as an occasion of sinne, should ••urne and be vnto them an occasion of sinne also, as Dauid Psal. 109. ver. 17. testifieth that it falleth out vnto the wicked, say∣ing:

As he loued cursing, so shall it come vnto him, and as he loued not blessing, so shall it be farre from him. The like hath Salomon, Prov. 29. ver. 6. where he saith: In the transgression of an euill man is his snare (meaning that his owne sinne intangleth him:) but the righteous doth sing and reioyce. It is therefore a punishment most meete and iust, that men should eate the beanes that they themselues haue threshed, that is, that they should be beaten with their owne rod.

Vers. 12.

I haue written to them the great things of my law: but they were counted as a strange thing.

* 1.30AN amplification of the former wickednes from the bounte∣ousnes of God towardes them, whereby they are made vtterly vnexcusable. For they can not excuse themselues with any pretense or cloake of ignorance, because that God had abundantly or plen∣tifully instructed them concerning the lawfull way and manner of worshipping him. For he himselfe had giuen and written them his law touching this whole matter, Exod. 31. and had deliuered vno them precepts, in the which they were throughly taught concer∣ning their dutie toward God, as appeareth Psal. 19.119. and in the Psal. 103. ver. 7. Dauid affirmed of God,* 1.31 The he made his waies knowne vnto Moses, and his workes vnto the children of Israel. And he increaseth the dignitie of this lawe and doctrine, for as much as he saith that in it were precepts either pretious (the great things of his law), such namely as were neuer giuen vnto any other nation: or, as others translate it (most large and plentifull) as which doe containe, prescribe,* 1.32 and euidently comprehende and teach all the points and parts of ordering and leading of our life holily. In the first sense Moses extolleth the dignitie of the people of Israel a∣boue all other nations, Deuter. 4. ver. 8. in these words: What na∣tion is so great, that hath ordinances and lawes so righteous, as all this law which I set before you this day? In the latter sense of the largen•• and plentifulnes of the precepts in it conteined, this law is called perfect Psal. 19. also by Iames it is called the Kings high way, cap. 2. ver. 8. His wordes be these: But if ye fulfill the royall (or the Kings) law, according to the Scripture, which saith, Thou shalt loue thy neigh∣bour as thy selfe, ye doe well. But what insued of all this, that God gaue them so plaine, pretious, plentifull, or perfect a law? The Isra∣elites counted this so holy, plentifull, and perfect lawe for a strange doctrine, and nothing appertaining vnto them, and despising it vt∣terly,

they vngodly framed vnto themselues another way of wor∣shipping of God. The which is a token of extreame contempt of God.

Vers. 13.

They sacrifice flesh for the sacrifices of mine offrings, and eate it: but the Lord accepteth them not: nowe will he remember their iniquitie, and visit their sinnes: they shall returne to Egypt.

THe consequence, the which conteineth both the condemning of this whole forged and ordeined worship besides and against the Law of God: and also a most grieuous punishment of those which follow that worship.* 1.33 As for the condemnation, it is contai∣ned herein, because that God neither liketh nor alloweth the sa∣crificers themselues, nor their sacrifices, albeit they bring vnto God neuer so great, vowed, and free-will gifts, as it were ouer and aboue the prescript or appointment of the law, and doe eate the flesh for a token of great ioy of minde, and of their readie good-will to God ward, whiles they sacrifice after this manner: or as a signe of true thanksgiuing, the which in this sort they yeeld vnto God. For the flesh of the sacrifices was eaten in the sacrifices of thanksgiuing. All these things, be they set out with neuer so gay coloured shewes doth God refuse Esai. 1. and also 66. And why so I pray you? be∣cause these things are done besides his word, albeit vnder such pre∣tense, that he, which is God, be worshipped. So Paul 2. Colos. con∣demneth all wil-worship.

* 1.34Now the punishment shall follow, to wit, God beeing offended with these sacrifices of theirs (the which are so many sacriledges or robbings of him of his honour) shall in the end remember and call to minde all their iniquities, wickednes, and sinnes, that he may pu∣nish them all at once. He will therefore punish this contempt, God will visit their sinnes, and be auenged on them, in so much that as they before-times in their afflictions were wont to flee vnto idola∣trous people: so also when as they shall be thus punished by God, they shall run vnto the Egyptians, who themselues are idolatours also,* 1.35 so stubborne shall they be in contemning or despising the helpe of God. And yet notwithstanding was this one chiefe cause of the destruction of this people: for trusting vnto the aydes of the Egyptians, they rebelled against the Assyrians. Herewith the As∣syrians being prouoked, did afterwards leade away these ten tribes captiue into Assyria, and helde them in miserable captiuitie and

bondage. So then, in the end there is a most heauie and sharpe pu∣nishment for idolatrie, with howe faire a pretense so euer it be cloa∣ked, that we should alwaies flee from it.

Vers. 14.

For Israel hath forgotten his maker, an buildeth Tem∣ples, and Iudah hath increased strong cities: but I will send fire vp∣on his cities, and it shall deuoure palaces thereof.

* 1.36AN amplification both of the sinne of the Israelites, and also of their punishment. The amplification is two-folde. First, from the greatnes of the wickednes. For the Israelites had forgotten their Creatour and maker. The which is a thing voide of all naturall af∣fection, and against the very sense and feeling of nature, [unspec 1] and there∣fore vnexcusable, Rom. 1. The selfe same euen at this day, agreeth and serueth against all idolatours. Secondly, they corrupted their brethren, to wit, the Iewes, by their example. [unspec 2] For hereunto apper∣taineth that, which in this place is said of the Iewes. And in such sort did the Israelites infect the Iewes with this their poyson, that the Iewes did nowe rather trust vnto their cities and townes, after the examples of the Israelites, then vnto God. And therefore they make hast in building of them, as if they should be a more sure de∣fence for them against the rushing in of their enemies, then the co∣uenant and promises of God himselfe. For thus they saw the Israe∣lites building vp palaces and fortresses for a defence for themselues, who nowe did not esteeme or make any accounts of the couenant of God. So infectious, doubtlesse, an euill is the sinne of idolatrie, that it by and by taketh hold vpon, polluteth, & defileth the neigh∣bour nations, otherwise not giuen vnto that sinne 2. King. 17.

* 1.37The punishment which shall insue vpon this sinne, is here also amplified. For it shall not onely be vpon the Israelites; but it shall reach also vnto the Iewes, who suffered themselues to be corrup∣ted by the Israelites. For their strong cities and those palaces so la∣boriously & diligently built vp, shall be consumed with fire, as well as the munitions or fortresses of the Israelites. Whereby appeareth, that vnto whomesoeuer the infection of idolatrous superstition doth come, vnto the same also in the end shall the punishment of the same sinne come, to the end that we should haue the more di∣ligent & earnest watch ouer our selues to keepe vs from the same, a thing whereof the holy Scripture doth warne vs, 1. Ioh. 5.

Notes

• * 1.1

  A new sermon full of terror.
• * 1.2

  Two parts of this verse.
• * 1.3

  1. The manner of declaring this iudgement.
• * 1.4

  2. The matter to be declared, & to whome, to wit, vnto the people seuerally from the No∣bles & Priests.
• * 1.5

  The thing it selfe here de∣clared is the iudgement of God against them.
• * 1.6

  Hypophora, or the answering of an obiection, what it is, see Amos cap 3. vers. 2.
• * 1.7

  What the fi∣gure Mimesis is, see Oseas cap 4. vers. 18.
• * 1.8

  The answere to the former obie∣ction with a reason of the same.
• * 1.9

  An explanatiō of the first vers. of this chapter.
• * 1.10

  1. They fell away from the king∣dome of Dauid
• * 1.11

  2. They fell away from the wor∣ship of God, & from the priest hood.
• * 1.12

  An amplifica∣tiō of this their second falling away.
• * 1.13

  The figure Hy∣pophora, what it is, see Amos cap. 5. vers. 18.
• * 1.14

  What the fi∣gure Synecdo∣is, see Amos cap. 5. vers 21.
• * 1.15

  A complaine, amplifying the idolatrie of the Israelites by three places.
• * 1.16

  1. From the au∣thor of it, to wit, themselues
• * 1.17

  2. From the ma∣ner of it, to wit, the art of the workman.
• * 1.18

  3. From the thing it selfe, and ex∣perience.
• * 1.19

  Another am∣plification of their idolatrie.
• * 1.20

  Two parts of this verse.
• * 1.21

  1. The amplifying of their i∣dolatrie.
• * 1.22

  2. The punishmēt of the same. 1.
• * 1.23

  An amplisica∣tion of the for∣mer threat∣nings taken from the ef∣fects.
• * 1.24

  A reason of their former punishment.
• * 1.25

  The punishmēt for their forsa∣king of God.
• * 1.26

  Aposiopesis, or the holding backe of some∣thing, is when as we leaue some thing vn∣spoken, vpon some affection or sorow, the which may o∣therwise be ea∣sily supplied & vnderstoode.
• * 1.27

  2 Parts of this verse.
• * 1.28

  1 The bedlam i∣dolatrie of the Israelites.
• * 1.29

  2 The punish∣ment of the same. 1 2
• * 1.30

  An amplifica∣tion of the for∣mer wickednes, taken from the bounteousnes of God towardes them.
• * 1.31

  The dignitie of the law increa∣sed by the Pro∣phet.
• * 1.32

  It is not called the kings high way, but the kings lawe. But the sense is all one. For after a prouerbiall kind of speaking it is called the kings lawe, as the high way is called the kings way, be∣cause like vnto it, the law of God is plaine without crookes and turnings.
• * 1.33

  1 The condem∣ning of this their kinde of worship.
• * 1.34

  2 The punishmēt for the same.
• * 1.35

  The Israelites destroyed for seeking help at Egypt.
• * 1.36

  An amplifica∣tion both of their sinne, and also of their punishment.
• * 1.37

  The amplify∣ing of their pu∣nishment.