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.

A Commentary of Lambertus Danaeus vpon the Prophet Oseas.

CAP. 1.

Vers. 1.

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

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

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

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

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

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

Vers. 2.

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

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

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

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

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

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

Vers. 3.

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

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

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

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

Vers. 4.

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

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

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

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

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

Vers. 5.

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

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

Vers. 6.

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

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

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

Vers. 7.

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

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

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

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

Vers. 8.

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

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

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

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

Vers. 10.

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

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

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

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

Vers. 11.

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

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

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

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

CAP. 2.

Vers. 1.

Say vnto your brethren Ammi, and vnto your sisters, Ru∣chamah.

* 1.55A Confirmation of the former promise of GOD from the conse∣quent, or that which should follow: nan••ely, from the name, by the which those Israelites are commanded to be called, vnto whom God promised mercie and fauour in the chapter before going. For God doth not commaund any thing to be done in vaine, or giueth any name vnto any thing, or commandeth any name to be giuen, without the true effect to insue of the same. Wherefore when as God expresly commandeth them to be called (beloued) he doth no doubt by this name confirme that his mercie towards them. And as concerning this verse, it containeth two things. The one, the name by the which they were to bee called afterward.* 1.56 The other, those, by whom these Israelites shall be thus named. The name is both (my people) and also (hauing obtained mercie.) The which two are euidently opposed or set against the two former names, by the which before the most miserable estate of this people, by reason of their sinnes, was described in the chapter before going vers. 8.9. Wherefore the condition and estate of this people shall be cleane otherwise, when as the Lord shall begin through Christ, and the preaching of the Gospell, to be mercifull, and fauourable vnto thē, as vnto oth•••• nations also, as Paul in like manner doth expound it Ro•••••• ••here ver. 25. he translateth these words (hauing obtained mericie) Hegapemenen, that is to say, Beloued, the which is all one.

* 1.57As for the other poynt by whom they shall be thus called: first, he commaundeth these Israelites, that is to say, men by reason of their sinnes before forsaken of him iustly, to bee so called by their brethren, and sisters, that is, by the Iewes, whom God before cap. 1. ver. 7. promised that he would saue, and keepe for his people,* 1.58 euen at such time as the Israelites are abandoned and put away: and se∣condly, by all the true faithfull:* 1.59 that both the Israelites may vnder∣stand, & also the ot••er peoples the which were left by God in their wayes, that they shall afterwards be truely gathered together in the Church of God: that they shall be sho••ed and ioyned in fellowship

vnto the true faithfull, and that companie, whom God hath alwaies taken for his especiall people and inheritance. Therefore the true faithfull are commaunded to acknowledge those, whom God cal∣leth, for their brethren and sisters, for the sonnes of the liuing God, for the people of God, and such as haue obtained mercie, and not to despise them in regard of themselues, because they come, and are called after them. So in the chapter before going ver. 10. they are called God his people, and the sonnes of the liuing God. And Ephe. 2. ver. 12.13. Paul sheweth, that They which sometimes were without Christ, and were aliants from the common wealth of Israel, and were strangers from the couenants of promise, and had no hope, & were with∣out God in the world, were now in Christ Iesus, being a farre off before, made neere by the bloud of Christ. And cap. 4. ver. 4. he telleth them that There is one bodie, and one spirit, euen as they were called in ••••e hope of their vocation. And Rom. 9. ver. 25.26. he confirmeth the former titles that the conuerted Gentiles should be called by, with the testimonies of the places of Oseas cap. 1. ver. 10. And cap. 2. ver. 23. hereafter following. This then doubtles is a singular comfort, and a most true fulfilling of the former promise of God.

Vers. 2.

Pleade with your mother: pleade with her: for she is not 〈◊〉〈◊〉 wife, neither am I her husband: but let her take away her fornica∣tions out of her sight, and her adulteries from between her breasts.

* 1.60AN admonition, whereby the true Israelites are taught what is their duetie, when as they heare these promises of God, to wit, that they reproue others of their people that are obstinate and stub∣borne for their idolatrie, that they call them back vnto repentance, and finally foretell them of the most heauie iudgement of God a∣gainst them, if they hereafter abstaine not from their receiued ido∣latrie, and the rest of their sinnes. And this admonition hath God set downe, both to shewe that his good will towards them, which are saued out of this whole people which are most corrupt, is alto∣gether free without any their deseruing, and also to make those stubborne Israelites excuseles: in as much as being admonished both by God himselfe, and also by their brethren, that is, men most deare vnto them, yet they repented not, and turned vnto him, which kind of offward and vntoward dealing Christ complaineth of against the Iewes of his time, who could not any way bee with∣drawn from their sinnes, neither by gentle, nor yet by rough admo∣nitions, of whom he sayth Matth. 11. ver. 16. Whereunto shall I liken

this generation? It is like vnto little children, which sit in the markets and call vnto their fellowes, and say: wee haue piped vnto you, and ye haue not daunced, we haue mourned vnto you, & ye haue not lamented.

* 1.61But there are two things especially to be noted in this verse. The one, the kinde of speaking it selfe, the which is most significant by the doubling of the word (pleade ye, pleade ye):* 1.62 and by the often re∣peating of the whoredoms, that is, the idolatries of this people, the which they had both diuers and manifold, and the same such also as they were most dearely in loue withall: which thing the plurall number (fornications) doth declare, and also these words (sight, or face, and breasts) in which parts of their bodie the Israelites are said to haue openly shewed and cherished or sostered that their filthi∣nes, after the maner of desperate and common or shameles strum∣pets, the which doe carrie both in their face, and in their breasts, and bosomes, their paintings, sosse and slabber, & wanton attirements, and artes, wherewith they prouoke and stirre vp men vnto filthie lust, and to lye with them: for they dresse, trimme, attire, and colour and paint both their face, and also most shameles breasts to entice and allure men withall.* 1.63 And these things are to be noted in the kind of speaking. The other poynt to bee here marked containeth the thing or matter it selfe, the which of the godly Israelites is to be told by way of admonition vnto the whole bodie, that is, to the rest of the Israelites, to wit, that they had violated or broken that same ho∣lie couenant or marriage of God with them. And therefore that now they are not the people, wife and spouse of God, by reason of those their most filthie fornications. For that spirituall marriage is broken, and God is not now the husband of this people, because he hath forsaken them, or put them away as it were by diuorcement. For so are sinners to be terrified or feared with the threatnings of the iudgements of God, that they may repent. Conferre and com∣pare with this place other the like in the other Prophets, as first that of Isai cap. 50. ver. 1. in these words: Thus saith the Lord, where is that bill of your mothers diuorcement, whom I haue cast off? Or who is the creditor, vnto whom I sold you? Behold for your iniquities are ye sold, and because of your transgressions is your mother forsaken. Se∣condly, Ierem. 3. ver. 8. where GOD speaketh thus: When I saw, how that by all occasions rebellious Israel hath plaied the harlot, I cast her away, and gaue her a bill of diuorcement: yet her rebellious sister Iudah was not afraid, but she went also and playd the harlot. And third∣ly, almost the whole 16. chapter of Ezechiel.

Vers. 3.

Least I strip her naked, and set her as in the day that she was borne, and make her as a wildernesse, and leaue her like a drie land, and slay her for thirst.

* 1.64A Liuely setting out of the daunger that was like to insue, where∣in the necessitie of the former admonition is shewed, to wit, by the excee••ing great daunger, the which did euen then hang ouer the heads both of the bodie of the kingdome it selfe, and also their successors and posteritie. And first of all he dealeth with the daun∣ger the which was then in breeding against the whole bodie. And that is such, that the condition and case of this whole nation shall become most miserable, vnlesse it cast away her idolatries.

* 1.65In this verse three things are shewed to hang ouer the head of the whole land. First, that this nation shall of God be made so na∣ked as she was at the first, when as God adopted and chose it vnto him at the beginning, the miser••ble estate whereof at that time is at the full set do••ne Ezech. 16. The second,* 1.66 that after he hath in this order forsaken her before, he will make her into a wildernesse, that is, bring her into a great laying waste both of cities, and also of men, that is to say,* 1.67 that he will send enemies vpon her, the which shall robbe and spoyle all things, shall destroy their townes and cities, and slay the inhabitants. The third is, that in the end he will also kill it,* 1.68 and cause it to dye for thirst, that is, will afflict or punish it with a most miserable and lamentable kind of death. Out of which appeareth, that all our happines, yea that which is earthly also, doth depend or hang vpon the onely mercie and goodnesse of God to∣wards vs Matth. 5. ver. 45. the which when as through our sinnes we doe turne away from vs, then doth great penurie and want of all things inuade or come vpon vs. And this doth Dauid acknow∣ledge Psalm. 30. ver. 7. when hauing made great reckoning of the assurednesse of his former most prosperous estate, he sayth vnto God: But thou diddest hide thy face, and I was troubled. And so Psal. 4. ver. 6. by his answere the which he maketh vnto the common question of the worldlings concerning the attaining vnto good things, he plainlie enough declareth, that God his fauourable and louing countenance towards vs, is the cause and procurer of the same. Many (sayth he) say, who will shewe vs any good? but Lord, lift vp the light of thy countenance vpon vs.

Vers. 4.

And I will haue no pitie vpon her children: for they be the children of fornications.

* 1.69NOw he preacheth of the daunger, the which hangeth ouer the heads of the children of that nation, that is, ouer their posteri∣tie also: namely, that it will come to passe, that God afterwards will not take any pitie on them, but will forsake them vtterly also, & cast them away. See before concerning this matter cap 1. ver. 6. The which thing afterwards came in deede and in trueth to passe, as ap∣peareth 2. King cap. 17. Now of that which hath gone before, is ga∣thered, that neither that companie, assemblie,* 1.70 or congregation which is an idolater, is the Church of God properly: albeit that out∣wardly it retaine some outward signe and token of the couenant of God: neither that they which are of this companie and assemblie, and doe worship idols, albeit in old time they were circumcised, or now be baptised, are indeed the people of God, because that in this place ver. 2. such a congregation is denied to bee the wife of God: and the children which are borne therein, are sayd to be bastards, & not lawfull, true, and the children of God in this selfe same verse. Let the Papists then looke and consider,* 1.71 what they haue to iudge of themselues, although they neuer so much bragge, and boast, and thunder, and giue out great words that they are the Catholike Church.

Vers. 5.

For their mother hath played the harlot: she that conceiued them, hath done shamefully: for she sayd, I will goe after my louers, that giue me my bread and my water, my wooll, and my flaxe, mine oyle, and my drinke.

* 1.72THis is a rendring of a reason, why God doth iustly threaten such a iudgement and daunger against the Israelites: and therefore would haue it foretold vnto them. And the reason is, because that this whole nation hath played the harlot, and that most shamefully, and towards God most despitefully, whilest in such sort it worship∣peth idols. Whereof may easely be perceiued how great, and how execrable or accursed a sinne idolatrie is, albeit that men doe either please themselues in the same, or iudge it to be no sinne, or doe of∣ten affirme and define it to be great godlinesse. And idolatrie is,* 1.73 ei∣ther when any other, then the true God is worshipped: or when as

the cause of our good gifts and benefites is ascribed vnto any other, then vnto the true God, and thankes therefore giuen to any other: or also, when as the true God is otherwise worshipped of vs, then he himselfe hath commaunded. And this verse setteth forth that same notorious idolatrie of the nation of the Israelites, the which is more largely described 2. King. cap. 17. and Ierem. cap. 25. There∣fore she playeth the harlot, whilest she worshippeth idols: and that so shamelesly and openly, that she is defiled with whoredomes and adulteries. For the Altars of their idols, and the worship of them were set vp in euery place, they were solemnised and reigned euery where, albeit that things neuer so beastly and filthie were there cō∣mitted and done, as Sodometries, whoredomes, and fornications, murtherings of children, dedications and consecrations of al things made vnto idols. Finally, the people did this most obstinatly or stubbornly, and against GOD most reproachfully. For the whole nation did professe and say, That those idols were their gods, whom they loued, and the which alone they acknowledged for gods: af∣ter whom they would goe: that is, whom they laboured diligently to worship and serue. In a word, which were vnto them the giuers and bestowers of all good things vpon them, as of bread, water, flare, oyle, wine, &c. with all which good gifts and benefites they did (through the goodnesse and bountie of the true God) abound, and yet gaue thankes for them vnto their idols, but not vnto the me God. What can be more like vnto the doings of the Papists the•• this?

Vers. 6.

Therefore behold, I will stop thy way with thornes, and make an hedge, that she shall not finde her paths.

* 1.74THe threatning of a most grieuous punishment: namely, of great straites and troubles, whereinto God at the last shall bring and force this nation, so that at that time there will be no gadding and running vnto their idols, and idoll Temples, to wit, they shall so straightly and narrowly bee besieged by their enemies, that then they cannot get forth of their cities, and runne vnto Bethel & Dan, where they had their idols placed. Therfore their paths shall be be∣set and hedged in with thornes, that albeit in their hearts & mindes they doe seeke after those their forged and framed Gods, yet can they not with their feet go vnto them: although being in such sort afflicted or troubled they doe call vpon them, yet from them shall

they feele no helpe nor comfort. And these things doe indeede fall out vnto idolaters.* 1.75 But the true GOD is alwayes neere vnto his Church, and doth not at any time forsake the same, and is not to be sought after from place to place, as if he did flee away from her: neither is he at any time sought or called vpon in vain, but as Christ teacheth Matth. 7. ver. 7. If they aske, it shall be giuen them: if they seeke, they shall finde: if they knocke, it shall be opened vnto them. And the Psalmist comfortably to this effect and purpose writeth Psalm. 145. ver. 18. The Lord is neere to all that call vpon him: yea, to all that call vpon him in trueth.

Vers. 7.

Though she followe after her louers, yet shall she not come at them: though she seeke them, yet shall she not finde them: then shall she say, I will goe and returne to my first husband: for at that time was I better then now.

* 1.76A Confirmation of the troubles threatned before, taken from the effect that should follow. For they shall be so great, that in the end the Israelites shall be compelled and constrained to returne vn∣to God himselfe, whom they had forsaken before. This happened vnder Oseas the last king of the Israelites, who in part restored the worship of God among that people, as may appeare 2. King. cap. 17 ver. 2. where it is reported of him, That although he did euill in the sight of the Lord, yet not in such sort as the other Kings of Israel that were before him. Wherefore this place of Oseas is not to be vnder∣stood of true repentance of minde, whereby idolatrie is vtterly cast away, and the true worship of God set vp in the roume of it: but of that same hypocritical repentance, to wit, when as men being pres∣sed downe with the weight and burthen of afflictions or troubles, are in the end compelled to confesse that it went more happilie & better with them, when as they serued the true God.* 1.77 Therefore if then peraduenture they seeke the true God, and doe call vpon him, they haue not care of it, nor do it for God his selfe sake: nor of ear∣nest loue or feare of him: but onely for their owne sake, that is, for feare of punishment hanging ouer their heads, that by this meanes they may be deliuered from the miseries and troubles wherewithal they are oppressed. So Achab repented for feare of the iudgements of God. So did the Niniuites at the preaching of Ionas. So also doe Ivnderstand this place of false and fained repentance onely: & not of true repentance, the which at that time was not in this people, as

appeareth in the verse following. Although I make no doubt but that the elect, or chosen of God are sometimes by God in such sort humbled and cast downe by afflictions, that being admonished or warned thereby, they doe truely and earnestly repent: whereof we haue example Luk. 15. ver. 17. and 21. of the prodigall sonne. And in Dauid Psal. 119. ver. 71. where he acknowledgeth that by affli∣ction he was brought to the knowledge of the law of GOD. For there he consesseth thus: It is good for me that I haue been afflicted, that I may learne thy statutes.

Vers. 8.

Now she did not know that I gaue her corne and wine, and oyle, and multiplied her siluer and gold, which they bestowed vpon Baal.

* 1.78AN explanation or making plaine of their hypocriticall repen∣tance. For the Prophet sheweth what manner of conuersion or turning vnto God, this of the peoples was, that is, how counterfeit and fained: and therefore that it did not turne away from them the iudgements of God threatned before in the third verse. And here the Prophet noteth two things. The first, that in this the whole counterfeit repentance of the people (the which they professed or made shewe of by reason of the very great afflictions which they suffered) God by that people was not truely acknowledged to bee the author both of those good things the which this people did in∣ioy;* 1.79 and also of that plentie or aboundance, the which ouerflowed as it were vnto the selfe same people: but rather that the causes of this double benefit was by them ascribed vnto Idols, and Baalims, or els vnto the Israelites themselues: the which is notorious blas∣phemie against God. Therefore whether we haue any certaine be∣nefites, albeit in neuer so small plentie; or whether the same be ma∣nie and in aboundance, all this is the gift of the true God, the meete bountie & grace of God: neither is the praise of this bounteousnes to be ascribed either vnto idols, or els vnto our selues in any case. The other poynt of this verse is,* 1.80 That these Israelites euen at that time, when as they repented in such manner as they made shewe of, did of those gifts of God, that is, gold and siluer, make Baalims and Idols: and of the oyle, wine, & corne (the which the selfe same Israelites had receiued of the true God) they did ordaine and set vp worship vnto the same Baalims, and not vnto God. Then the which what can be more reproachful against the true God, and also more

blasphemous? Now as for those thinges the which are here sette downe of the repentance of the Israelites, the same did happen e∣specially vnder Oseas the last king of the Israelites, but yet before al∣so at other times and vpon the like occasions: the which no doubt doe proue and shew this conuersion or turning of this people vnto the true God to haue beene altogether counterfeit and fayned.

Vers. 9.

Therefore will I returne, and take away my corne in the time thereof, and my wine in the season thereof, and will recouer my wooll, and my flaxe lent, to couer her shame.

* 1.81A Threatning both most grieuous, & also most iust against the same Israelites: for the former declaration of their repentance sheweth that the iudgements of God against them are most iust. For they are men so past al hope, so coūterfeit, and such hypocrites, that they must needes be punished. For they which would not re∣turne vnto the true God being tamed with so many punishments and miseries: but fayned themselues to repent of their former life, did in deede and in trueth very notably mocke GOD. As for the threatnings be here mentioned they doe containe sundry kindes of punishments to ensue, to the ende that hypocrites should vnder∣stand, that they shall neuer mock God scotfree, or without punish∣ment: and also that wicked persons, and Idolators, and backsliders may know,* 1.82 that (howsoeuer for the time they do flatter themselues) yet they doe in the end pull vpon their heads most sharpe and grie∣uous punishments, wherewith they shall be ouerpressed. And the first kinde of punishment to ensue is penury and want of all things,* 1.83 the which doe appertayne vnto the foode and apparelling of men: like as in those two things especially the life and commoditie of men is contained, as Paul teacheth 1. Tim. 6. ver 8. when he willeth Christians to be content being prouided of these necessaries, say∣ing: Therefore when we haue foode and rayment let vs therewith bee content. Therefore as GOD alone giueth these things: so in like maner doth he take them away.

Vers. 10.

And now will I discouer her lewdnes in the sight of her louers, and no man shall deliuer her out of mine hand.

SHame and publike infamie or reproach is the second kind of pu∣nishment here threatned.* 1.84 For vnto the former misery this second

shall be added, that is, vnto the great want of all things shall also be added reproach and scorning, the which shal openly be made of them: and this not at the hands of euery one of mean regard indif∣ferently: but euen of those very same, whome the Israelites them∣selues did before so greatly account of, that is, they shall be laugh∣ed to scorne of the Idolators, whom they praysed, imitated of fol∣lowed, and preferred before the true seruants of God. These shall openly mocke them in their greatest misery and want of all things. Secondly, the third kind of punishment is in this verse also rehear∣sed, to wit,* 1.85 This the both want and reproach of the Israelites shall be perpetuall. For no man shall deliuer this hypocriticall people out of the hand of God, and from that affliction. Further, let all hypocrites note that these things are threatned also vnto them.

Vers. 11.

I will also cause all her mirth to cease, her feast dayes, her new moones, and her Sabboths, and all her solemne feasts.

THe fourth kinde of affliction to ensue, to wit,* 1.86 The depriuing or bereauing them of all publike ioy and mirth (whether the same be taken in matters politick, or religious and diuine) and the ceasing of the same: and so consequently great mourning, sorrow and hea∣uinesse, the which shall be ioyned vnto their both want and perpe∣tuall ignominy or reproach on euery side and in all places. For at least wise to them in such sorte afflicted some comfort of minde should be left either of matters politicall, or of holy matters, and of feasts and worship dedicated vnto GOD, that by some meanes they might mittigate or asswage this their mourning and affliction. But occasion and graunting, and meanes of all ioy shall bee taken from them. And surely it is meete and reason, in as much as such punishment (as is here threatned against wicked persons, Idolators, and back sliders) is a certaine earnest & sensie of euerlasting death appointed for them, that they should also bee depriued and voide of all comfort, and ioy, and of all mirth and gladnes. And in this place the Prophet hath comprized all kinde of publike and priuate comfort. For the same is taken either of publike meetings, feasts, and ioyes: or of religious assemblies, as when the worship of God is celebrated or exercised. But God taketh away and denieth both these kindes vnto them: the first or ioy in politicke matters, vnder this word (mirth or gladnes) the other that is ioy or comfor in reli∣gious matters, vnder the other wordes, by the which for the most

part those holy reioycings are signified in the Scriptures, as is, so∣lemne feast dayes, namely such as falleth out yearely: also the feasts of the new moone, the Sabboths, and lastly, such other feast dayes as fall out in the yeare, and are commanded by God.

Vers. 12.

And I will destroy her vines and her figge trees, where∣of she hath sayd, These are my rewardes that my louers haue gi∣uen me: and I will make them as a forrest, and the wilde beasts shall eate them.

THe fifth kinde of affliction, Exceeding great wastenes of the whole land.* 1.87 For God shall denie vnto them not onely the in∣crease and fruits of the fields, trees, and plants: but shall moreouer destroy the trees themselues, and shall damme and stoppe vp the fountaines and springs of all good giftes and benefites. For God shall destroy and pull vp by the rootes, their vines, and wilde figge trees, and other trees growing in their land of their owne accorde, to wit, for a perpetuall testimony or witnesse of his wrath against them. Finally, he shall lay waste, and bring into a wildernesse the fieldes them selues, yea and also their whole countrey, so that af∣terwards it cannot be tilled by men: but shal be eaten vp and inha∣bited by wilde beasts. So sharpe doubtles and heauy, but yet iust are the iudgements of God against our sinnes and Idolatries, that we should all of vs betimes thinke vpon them, feele them, and auoid them: or otherwise continuing in our wickednes be oppressed with those punishments, and perish with the world, as Paul telleth the Corinthians epist. 1. cap. 11. vers 32. whome hee willeth to iudge themselues that they be not iudged. Forwe (saith he) when we are iudged or chastened of the Lord, that we should not be condemned with the world, for these punishments doth the world and wicked men feele euen now at this day, and that dayly.

Vers. 13.

And I will visite vpon her the dayes of Baalim, wherein she burnt incense vnto them: and shee decked her selfe with her earings and her iewels, & she followed her louers, and forgat me sayth the Lord.

* 1.88THe conclusion of the former punishment declaring the cause of the same. God then will in such sort be auenged of the contēpt or despising of his name and worship: and will punish those pro∣phane

and heathenish Idolatries of this people. The dayes of Baalim,* 1.89 are that same whole time wherein the kingdome of Israel serued Idols. And this time was very long, and far aboue more then two hundreth yeares continually did this wickednes reigne in that people. And as this time was long, so also was the Idolatrie of these men very strange and outragious: the which thing the si∣militudes following doe declare and shew, to wit, That this people did decke vp themselues with earings and iewels, when as they worshipped their Baalims, that is to say, willingly spared for no furniture, no cost, no braue apparell and attiring in the doing ser∣uice and worship vnto these Idols: so bedlam madde are men for∣sooth that are Idolaters in the garnishing and honouring of their gods, the which are nothing but the idle inuentions of their owne brains. But we on the contrary part are too couetous and pinching in the doing of cost for the name and honour of the true God. The which course euen at this day to our great griefe of minde, we doe see to be taken of the Popish Idolators. But let them not be decei∣ued. For God doth not alwayes tarrie and wayte for the repen∣tance of euery one so long space of time, as he did for these Israe∣lites. Let them therefore forthwith, and by and by repent. And let vs in like manner depart from our sinnes and wickednes. Final∣ly, sayth the Lord, This nation hath forgotten me. The which was a notorious and wōderful ingratitude or vnthankfulnes, and infideli∣tie to worship Idols, and to forget the true God, by whome they aboue all other people of the world by a peculiar and especial co∣uenant were in Abraham adopted or chosen for his people & pro∣per inheritance. Therefore they were vnexcusable and most wor∣thily punished by God with so grieuous punishments.

Vers. 14.

Therefore behold I will allure her, and bring her into the wildernes, and speake friendly vnto her.

* 1.90A Comfort wherewith God lifteth vp the remnant of this peo∣ple, the which haue continued in the feare of God, and willeth them to hope well in the middest of most sorrowfull afflictions or troubles, how desper at soeuer in the iudgment of men, things may seeme to be, and that there may be thought to bee no hope at all of the restoring of the church at that time. But this verse contay∣neth foure especiall poynts to be noted.* 1.91 First the orderly hanging together of this sentence, the which is shewed by the hebrew word

(laken) the which some translate (for this cause) others (therefore) but I translate it (wherefore). For it is not a word rendring a rea∣son, of that which God will doe after the accomplishment of the former punishments. It seemeth therefore to be a note of God me∣ditating or deuising and bethinking, and as it were determining with himselfe what he will doe, after that he hath represented or layd before himselfe the miserable condition and estate of this peo∣ple. Secondly, there is to be noted,* 1.92 who promiseth those things the which do follow, or who speaketh: to wit, he that is God indeed, speaking the trueth, and almighty: I, saith he: lest any man might doubt of the comming to passe of the matter, albeit neuer so hard in the opinion of men. Thirdly, what God promiseth, to wit,* 1.93 the restoring of his church, euen in the remnant and residue of this people the which was before most grieuously afflicted, albeit, the same be very smal. The which is afterwards particularly declared, but in this place there is first generally set downe after what man∣ner God will before hand prepare the same remnant, before that he wil gather out of them the same church vnto himself. First of al ther∣fore, he will so inwardly moue them by his holy spirite, that they shall long after God, and seeke his word: I will allure them, sayth hee. After the same sorte God speaketh before, Amos 8. ver. 12. of their longing and seeking after the word of God. So Dauid Psal. 42. ver. 2. expresseth his longing after GOD, saying: My soule thirsteth for God, euen for the liuing God: When shall I come and ap∣peare before the presence of God? And agayne Psalm. 84. ver. 2. My soule longeth, yea, and faynteth for the courts of the Lorde: for mine heart and my flesh reioyce in the liuing God. Secondly, he shal speak vnto that remnant with a sounding voice in the outward ministery by his Prophets and Apostles, and their lawful successours. Third∣ly, God speaketh those things which shall be vnto them most hole∣some, wished for, ioyfull, and pleasant and well liking to theyr hearts, to wit, he shall speake of their saluation, of their peace with God, of the forgiuenes of their sinnes. All which thinges are most ioyfull newes, and indeede the Gospel of Christ. So Psal. 85. ver. 2, and 10. Dauid saith: Thou hast forgiuen the iniquitie of thy people, and couered all their sinnes. Mercie and trueth shall meete: righte∣ousnesse and peace shall kisse one another. And so is the Psal. 126. full of most sweet ioyes that the godly after their returne from the cap∣tiuitie shal be filled withall. The fourth thing here to be noted,* 1.94 is the time, after the which this so great mercie of God shall happen

vnto them, namely, after that God hath afflicted or punished this nation of Israell, and that after such a sort, that, as at the first they wandred in the most waste desart of Sinai: (when as they were de∣liuered out of Egypt) so when as they shall be brought againe euen vnto the same condition and estate, and shall be driuen againe into an horrible desart, because of their long captiuitie in the mountains of Media: for thither were they dispersed as appeareth 2. King. 17. These things then were not to come to passe forth with and by and by: but then at last after the long exile and captiuity of this peo∣ple among strange, and sauage nations and countries. And these things shall then especially come to passe, when as God shall haue pittie on Israel, and that whole people shall be saued, and by fayth shall receiue Christ, as Paul teacheth that it shall come to passe Rom. 11. ver. 26. where he writeth: And so all Israel shall be saued, as it is written, The deliuerer shall come out of Sion; and shall turne a∣way the vngodlines from Iaacob. Yet notwithstanding these things did in parte fall out as often as God in any age before that same ge∣nerall calling, did by the preaching of the Gospel conuert or turne any of them vnto him: or else by the preaching of his Prophets brought them vnto his true worship, as vnder King Ezechias.

Vers. 15.

And I will giue her her vineyards from thence, and the valley of Achor for the doore of hope, and she shall sing there as in the dayes of her youth, and as in the day when she came vp out of the land of Egypt.

* 1.95AN explanation or making of the matter more playne: for God doth seuerally and particularly set downe what the promise of the restoring of the Church in the remnant of this people doth con∣taine, and how great benefites it doth comprehend, that, according∣ly as it is meet,* 1.96 it may of vs most especially be accounted of. And first God promiseth earthly benefites. For godlines, sayth Paul, hath promises not only of the life to come, but also of this brittle fleeting, and present life 1. Tim. 4. ver. 8. But these benefites by the figure Synecdoche are comprehended vnder the name of (vineyards) because that among other nourishments of the life of man a chiefe place & reckoning is of wine,* 1.97 wherewith the strength of our body is verie greatly sustayned, like as the goodnes of God is greatly by the Prophet cōmended for the benefit of the same Psal. 22. & 104. Yet that the rest are here comprehended appeareth by the verses

21. and 22. hereafter following. Furthermore,* 1.98 by an argument from comparison God promiseth these benefites most aboundant, that is, great store and plenty of them. For looke after what man∣ner, and how great he gaue those benefites, when as at the first hee brought them into the promised land, so great also afterwards will he bestow them on them. Therefore they shall reioyce as in the day of their youth, &c. Lastly, he wil giue them most vnlooked for, and so shall these benefites be the more welcome vnto them,* 1.99 like as when at the first in the valley of Achor God gaue vnto them the sight and vse of that holy and most fruitful land. For that valley was as it were the beginning of those benefits & first entrance into that hope, whereby they saw and knew indeede, that they should in short time enioy & possesse those good giftes of God. For Hiericho was destroyed, and there they gathered together both in that citie, and in that valley an infinite masse of gold and siluer, lof. 6. vers. 19. where Ioshuah willeth that it shuld be consecrated vnto the Lord, saying: But all siluer and golde, and vessels of brasse and yron shal be consecrate vnto the Lord, and shall come into the Lords treasurie.

Vers. 16.

And at that day, sayth the Lord, thou shalt call me Ishi, and shalt cal me no more Baali.

* 1.100ANother kinde of benefites the which then also GOD will be∣stow vpon his, that is, Spiritual benefites, the which being sun∣dry and manifolde, there is but one sort of them in this place recko∣ned vp, to wit, the mutuall mariage of GOD and them. For this marriage is betweene God and all the godly. 2. Corinth. 11. And Christ Mat. 9. ver. 15. compareth himselfe vnto a bridgroome, and his disciples vnto the bride, where he sayth: Can the children of the marriage chamber mourne, as long as the bridegroome is with them? So Cant. 4. ver. 8. Christ calleth the Church his spouse, as also in ma∣ny other places of that most holy, sweete, and excellent song, say∣ing: Come with me from Lebanon my spouse,* 1.101 euen with me from Le∣banon, and looke from the top of Amanah, &c. For our soules are the spouses of Christ. And this shal appeare by the wordes the which the Church shal vse. For she shal cal that same true God and Icho∣uah, her husband, and not any longer her Baal, or by the name of Baal; albeit that name doe oftentimes signifie an husband also. But lest there should any signe or senfie of Idolatry remaine among the godly euen in the very names, the godly talking and speaking

of God shal no more vse the word (Baal:) but shal cal him Icho∣uah, and their husband. And such titles doth the Prophet Isa•• giue vnto God cap. 54. ver. 5. where we read thus: For heeth•• made thee is thine husband (whose name is the Lord of hostes) and thy redeemer the holy one of Israel, shall bee called the God of the whol•• worlde. And truely we ought to hate euen the very names of Idols, neither is it lawful to vse them when as we speake of God. Final∣ly, we may neuer talke of any filthy matters, but by way of execu∣tion, or detesting and abhorring of them. And therefore Psal. 16. ver. 4. Dauid witnesseth, That he will not with his lippes make men∣tion of the names of their Idols. And Paul Ephes. 5. ver. 3. sayth: B•••• fornication, and all vncleannesse, or couetousnes, let it not bee once ••••∣med among you, as becommeth Saints: yea vnder the Gospel Paul••, Cor. 6. vers. 15. opposeth or setteth Baal against Christ saying: What concord hath Christ with Belial?

Vers. 17.

For I will take away the names of Baalim out of•••• mouth, and they shall be no more remembred by their names.

* 1.102AN amplification of the former promise. For the faythfulnes of this spirituall marriage shall be so sincere and pure euen on the behalfe and parte of the godly, that, God so firmly ioyning and turning their hearts vnto him, they shall within themselues blou•• out, doe away, and vtterly cast out both from their minde and mouth, al remembrance of Baal, that is, spiritual fornication, and the occasion thereof.

Vers. 18.

And in that day will I make a couenant for them, with the wilde beasts, and with the foules of the heauen, and with that that creepeth vpon the earth: and I wil breake the bow, and the sworde, and the battell out of the earth, and will make them to sleepe safely.

THe third kinde of benefites, the which, although it bee referred vnto earthly benefites,* 1.103 yet is it diuers from that which is contai∣ned before ver. 15. For there foode and sustenance was promised: but here peace and great tranquillity or quietnes. And this kinde of benefites also is an especial gift of God, the which is opposed or set agaynst the former calamities and miseries of this people, the which by warres they had now already so often felt. Of this bene∣fite

of GOD towardes the godly the lawe maketh mention Deut. 28. Also Psal. 25. ver. 13. where the Psalmist speaking of the godly man, sayth: His soule shall dwell at ease, and his seede shall inherite the land. And Psal. 144. ver. 14. among other the blessings in that Psalme reckoned vp, he addeth: That there be none inuasion, nor go∣ing out, nor no crying in our streetes. Further, there is in this place promised vnto the Church peace both with the bruite beastes and also with men themselues. And with the bruit beasts, because that by the beasts men are wont to bee troubled; and beastes, together with the hurt that they may doe vnto men, is reckoned vp among the foure sortes of God his plagues Ezec. 14. ver. 21. For thus saith the Lord God:* 1.104 How much more when I send my foure sore iudgments vpon Ierusalem, euen the sworde, and famine, and the noysome beast, and pestilence, to destroy man and beast out of it? And Eliphas Iob 5. ver. 23. doth in like maner rehearse this security from the feare of the beasts of the fielde, as a speciall fauour of God towards the godly when hee sayth: For the stones of the field shall be in league with thee, and the beasts of the field shall bee at peace with thee. But when God shall performe this blessing here promised, the godly shall haue peace and securitie, or freedome from danger euen from all kinde of beasts, whether they haue their being in heauen (that is in the ayre) or in the waters, or in the earth. For they are all at God his command to execute his iudgement, vpon the disobedient vnto his word. And hereof we haue example in the Lyons sent in by God vpon those Idolatrous nations, whom the king of Assyria placed in the Land of Israel, who slew them (as they themselues complaine) because they knew not the manner of the God of the land, 2. King. cap. 17. ver. 26.

Yea the Church of God shall be at peace with men also. For all warres shall be whist, and such things as are vsed for the making of warres withall, as bow, sworde, speare, &c. shall be broken in pee∣ces by God, that the Church euen in this world may dwel safely a∣mong men and publikely and openly serue the true God, and wor∣ship him according to his worde. And this is acknowledged for God his great benefite Act. 9. ver. 31. where it is mentioned, That the Churches then had rest through all Iudea, and Galile, and Sama∣ria, and were edified, and walked in the feare of the Lord, and were multiplyed by the comfort of the holy Ghost. So Psal. 46. ver. 9. Dauid speaketh of God, that He maketh warres to cease vnto the ends of the world: he breaketh the bowe, and cutteth the speare, and burneth the

chariots with fire. And Isai imputeth it vnto one of the fruites of the Gospell, that God wil knit the hearts of the godly by the same con∣uerted, in such a godly loue and amitie, that they shall be at peace and concord one with another cap. 11. ver. 9. Then shall none hurt nor destroy in all the mountaine of mine holinesse (sayth God:) for the earth shall be full of the knowledge of the Lord, as the waters that co∣uer the sea. The like he reporteth cap. 2. ver. 4. That they shall breake their swords into mattocks: and their speares into siethes: nation shall not lift vp a sword against nation, neither shall they learne to fight any more.

Vers. 19.

And I will marrie thee vnto me for euer: yea, I will marrie thee vnto me in righteousnesse, and in iudgement, and in mercie, and in compassion.

* 1.105A Repetition and declaration of that benefite, the which is con∣tained before vers. 16. that it may of vs bee better vnderstood, what manner of benefite it is, and how great it is. And it is rehear∣sed againe, because it is the foundation and cause of the rest of the gifts of God towards vs. There haue been inserted or set betweene this benefite there mentioned and here againe repeated, certaine things in the meane season touching earthly blessings: because that in the reckoning vp of so great store and plentie of the gifts of God towards his Church, neither order nor method can exactly or perfectly be kept: for the power and meditation or thinking of the wit of man vpon them, is ouerwhelmed with the multitude of thē, much lesse that the discourse of our speaking of them, and recko∣ning of them vp can be exact and perfect as it ought to be. So then this verse and that which followeth doe shewe wa t manner of marriage this spirituall marriage of God with vs is,* 1.106 and after what manner wee are to enter into it. And this first verse teacheth what manner of marriage it is, by the sundrie effects thereof, of the which this is the first, that this couenant and marriage is perpetuall, and not for a time. For albeit that sometime it seeme for a season to bee broken off: yet it lasteth and indureth notwithstanding. For God his election by Christ is vnuariable or vnchangeable,* 1.107 as his good will and louing affection towards his Church cannot be chaunged or broken off by any meanes whatsoeuer, as appeareth Rom. 8. in the end of the chapter, Who shall separate vs (sayth Paul most com∣fortably) from the loue of Christ? Shall tribulation, or anguish, or per∣secution,

or famine, or nakednesse, or perill, or sword? In all these things we are more then conquerours through him that loued vs. For I am perswaded that neither death, nor life, nor Angels, nor Principalities, nor Powers, nor things present, nor things to come, nor height, nor depth, nor any other creature shall be able to separate vs from the loue of God, which is in Christ Iesus our Lord. Secondly,* 1.108 this selfe same marriage in respect of God is in righteousnesse and iudgement, that is to say, it is most holie and constant or stedfast. For I take the word (righteousnesse) in this place for the things & promises them∣selues, wherein the bargaine and couenant of this marriage doth consist. And all these are most holie, and most iust, to wit, such as is this, that we may haue the true God for our God: that we may wor∣ship him, and he on the other side will haue and take vs for his peo∣ple. For all these couenants are the substance of this marriage, and doe containe truely most lawfull and most holie promises. I take the word (iudgement) for the constancie and stedfastnesse of the former conditions or couenants. For all these doth God for his part performe and stedfastly fulfill. And in respect of our selues,* 1.109 this selfe same marriage is in the bounteousnes and compassion of God to∣wards vs, that is to say, it doth euery where shewe and declare the singular bounteousnes of God proceeding from his meere mercie and compassion. So is it declared in the Psalme 85. And these things doe set out what manner of marriage our spirituall marriage with God is.

Vers. 20.

I wil euen marrie thee vnto me in faithfulnes, and thou shalt know the Lord.

* 1.110NOw the Prophet teacheth how this same spirituall marriage is begun and contracted of vs with God: namely, in faith towards God alone, and in the sincere and true knowledge of him. And in deede they are the true Church and Spouse of God, the which doe know God truly: and that not after any sort whatsoeuer: but out of his word written. So doe I in this place vnderstand this verbe (Thou shalt know) by Rom. 10. ver. 14. where inuocation or calling vpon God is sayd to come by faith, and faith by hearing, and hea∣ring by preaching, &c. And it is not sufficient or enough to know God out of his word written: but faith also must be had in him, whereby wee may with all our heart rest in his promises through Christ, and depend or hang vpon him alone. But here faith went

before knowledge:* 1.111 because that in the holie Scriptures oftentimes the effects are wont to be rehearsed before the causes, as being bet∣ter knowne vnto vs: but yet in the order of causes knowing, or knowledge goeth before faith.

Vers. 21.

And in that day I will heare, sayth the Lord, I will eue•• heare the heauens, and they shall heare the earth.

* 1.112LIke as in the verses before the Prophet repeated or rehearsed a∣gaine some spirituall blessings, to the end that he might beate them the more and more into our heads, and shewe that they were diligently to be considered and weighed of vs: so doth he here al∣so repeate or rehearse againe, and set downe certaine earthly bene∣fites, both that they might assuredly perswade themselues in the penurie and want of all things, that yet notwithstanding these should come, and that they should be giuen them of God: and al∣so that they might vnderstand by what meanes and after what sort so great store and plentie of good things, as was promised be∣fore ver. 19. might be powred out vpon them. And this selfe same is of force to confirme and strengthen vs also in the promises of God, how greatly soeuer we are to struggle and wrastle with a de∣sperate estate of all things.

* 1.113But here are three things to be noted. The one, the time, (In that day) that is, at that time, in the which God shall gather his Church of the remnants of Israel:* 1.114 and not forthwith, or at such time as they peraduenture might thinke that it should come to passe, the impa∣tiencie of their mindes pressing them.* 1.115 The second, who promiseth these things, that is, Iehouah, that is to say, he that is the true God, true of his word, and almightie, whose will nothing can withstand. The third,* 1.116 what he promiseth, to wit, a most readie and most cer∣taine way, whereby great plentie and store of all things and earthly blessings shall insue and followe. For the Lord God shall heare the heauens, and the heauens the earth: and on the contrary side great scarcitie and want of all things happeneth, when as the heauen is of brasse, and the earth of yron Deut. 28. that is to say, the tempera∣ture and disposition of the heauen is not answerable nor agreeable vnto the earth, that it may bring forth her fruites, and God giueth not the euening and morning rayne Iam. 5. ver. 7. The which the godly husbandman with long patience looketh for at the hands of God. For, Behold (sayth Iames) the husbandman wayteth for the

precious fruite of the earth, and hath long patience for it, vntill he re∣ceiue the former and latter rayne. And so doth Zacharie teach them to begge the same of God for the increasing of the fruites of the earth, cap. 10. ver. 1. saying: Aske you of the Lord rayne in the time of the latter rayne: so shall the Lord make white cloudes, and giue you showres of rayne, and to euery one grasse in the field.* 1.117 But God is sayd (to heare) the heauen, because the heauen after a certaine manner doth pray vnto God, that it may doe his duetie in making of the earth fruitfull, and so the same may bring forth food and sustenance for men. For all creatures after a sort doe feele that they were made for the sake of men: and therefore they doe groane with them, and doe labour and trauaile in the helping of them, according vnto the charge layd vpon them by God, the which their charge that they may fulfill, they are sayd to pray vnto God, and to be heard of him. And touching this poynt, Paul writeth Rom. 8. ver. 22. after this manner. For we know that euery creature groaneth with vs also, and trauaileth in paine together vnto this present.

Vers. 22.

And the earth shall heare the corne, and the wine, and the oyle, and they shall heare Izreel.

A Confirmation by the euent or that which should followe.* 1.118 There shall therefore bee very great store of all kinde of suste∣nance, albeit denied vnto them before, yet at that time notwith∣standing, as of corne, muste or new wine, oyle, &c. ver. 9. before in this chapter denied them: yea and also in the selfe same place there shall be this abundance of all things, where there was before the great curse of God, and want of all things, to wit, in the territories and ground of Izreel, vnto the which God before cap. 1. ver. 4. and 5. threatned most grieuous punishments, and great barrennes of al fruites. For when as God ceaseth to be angrie with vs, all things al∣so cease to be hurtfull vnto vs, and begin to be fauourable.

Vers. 23.

And I will sowe her vnto me in the earth, and I will haue mercie vpon her, that was not pitied, & I will say vnto them, which were not my people, thou art my people: and they shall say, thou art my God.

* 1.119THe conclusion, the which also is made by an allusion and re∣semblance vnto the name of Izreel. God therfore will acknow∣ledge

the Israelites, whom before cap. 1. ver. 6. and 9. he called (Lo∣ruchamah, and Lo-gammi) for his people, inheritance, Church, and will bestow vpon them his mercie through Christ: Yea that land which before was called Iizreel, as hated vnto God, a shop of ido∣latrie, and theater or open stage of crueltie, shall be now Iizreel▪ that is, that blessed seede, out of which God gathereth his Church. For of Iizreel God will sowe his Church, that is, he will acknowledge and make that land and countrey his owne, and a peculiar inheritance vnto himselfe. But these things shall at that time most truely hap∣pen and come to passe, when, as Paul sayth, Rom. 11. ver. 26. all Is∣rael, and not only the tribe of Iudah, or Beniamin shalbe saued, and conuerted or turned vnto Christ by the preaching of the Gospell. Yet they haue and doe come to passe in part, when some of thee Israelites at any time either by the Prophets, or by the preaching of the Gospell are conuerted vnto the true God.

CAP. 3.

Vers. 1.

Then sayd the Lord vnto me, Goe yet, and loue a woman (be∣loued of her husband, and was an harlot) according to the loue of the Lord toward the children of Israel: yet they looked to other gods, and loued their wine bottles.

* 1.120ANother Sermon, the which briefly repeateth or rehearseth that which hath been set forth in the chapters going before: it ad∣deth or putteth to onelie one thing more, to wit, the time, wherein the gathering together of the Church out of the remnants of the kingdome of Israel, shall be. And it was needfull that these things should be often spoken, both by reason of the most miserable estate of this kingdome, the which happened within a little while after∣ward: and also because that by reason of the longnes of the time, wherein the things which are promised vnto them, shall come to passe, the godly might bee discouraged, and waxe faint hearted. Therefore to the end that they may bee throughly confirmed or strengthened, these things are set forth and rehearsed afresh. So in the Prophet Isai almost from the 40. chapter vnto the 66. the same promises of God are often rehearsed. So likewise in the Reuelation the same threatnings of God after a diuers manner, and vnder di∣uers figures are iterated or repeated again, to the end that men may the better & more certainly beleeue that they shall come to passe.

* 1.121Now this verse hath three certaine poynts to be obserued or no∣ted. The one, The person of him that speaketh: and that is Iehouah. For hereby there commeth assurance and authoritie vnto this pro∣mise, when as he which declareth the same,* 1.122 is that same true God which cannot lye, as Paul sayth Tit. 1. The second, What God wil∣leth to be done, to wit,* 1.123 he commaundeth that the Prophet doe yet once againe represent or shewe himselfe vnto the same people of Israel, as if againe he married a wife, the which being very greatlie loued of that her first husband, neuerthelesse most lewdly played the harlot, or rather the whore most shamefully. So then I doe in this place take the word (Reangh) for an husband, as Paul Philip. 4. ver. 3. doth generally translate this word (Suzugon) a yoke-fellow: and Ieremie the 2. it is also taken for an husband. Furthermore the word (Naph) the which is taken for those onely that are married, doth perswade the same, or leadeth vnto this interpretation. And this vision is like vnto that which was rehearsed before cap. 1. The third poynt sheweth the cause of this vision. And that is,* 1.124 for this that the people, or that kingdome of Israel, greatly beloued of God their husband, had notwithstanding shamefullie played the harlot, and was defiled both with most manifest or open idolatrie, and also with most wicked filthines and wantonnes of life. For these words (they looke vnto other gods) note their bedlam madding after idols: and these (they loue their bottles of wine) betoken their wicked life, drunkennes, bodily whoredome, and other such like vices. So is this kingdome called a kingdome of tossepots and drunkards Isai cap. 28. ver. 1. Woe to the crowne of pride (sayth the Prophet) the drun∣kards of Ephraim, for his glorious beautie shalbe a fading flower, which is vpon the head of the valley of them that bee fat, and are ouercome with wine.

Vers. 2.

So I bought her to me for fifteene pieces of siluer, and for an homer of barley, and an halfe homer of barley.

* 1.125THe second part of this vision, wherein is described or set foorth the execution of the former commaundement. The Prophet therefore obeyed: and speaketh vnto the people by the comman∣dement of God, in such sort as if he had betrothed vnto himselfe such a wife. But he sheweth that this selfe same, whom both her first husband loued, and which the Prophet had appointed for his wife, was at the first of very base regard, and of a seruile condition. For

the Prophet bought her vnto him, and that not for so great a pri•••••• as other bondslaues are wont to be sold for: but farre better cheap▪ For other seruants for the most part according vnto the law of Go•• Exod. 21. ver. 32. were esteemed at 30. sicles of siluer, that is at f••••∣teene Talers: but this his wife that should bee, is bought but for f••••∣teene sicles of siluer, that is, for seuen Talers and an halfe, a sm•••• matter and of very little price being added vnto the sayd summe,* 1.126 such as might be the valew of an homer and an halfe of barley. An•• these things doe the more notablie set forth and shewe how gre•••• the mercie and fauour of God was towards this people chosen 〈◊〉〈◊〉 him to be his inheritance: and how great on the other side was the vnthankfulnes of this people towards God: that we also may ap∣plie the selfe same vnto our selues.

Vers. 3.

And I sayd vnto her, Thou shalt abide with me many dai••••: thou shalt not play the harlot, and thou shalt be to no other 〈◊〉〈◊〉, and I will be so vnto thee.

THe third part of this vision or commaundement of God vnto Oseas.* 1.127 And it containeth what he was to doe, before that he ma∣ried to wife this woman, the which had before so shamefully playd the whore. And he must keepe her with him a good space, betro∣thed onely vnto him, and as yet not his married wife: yet so that in the meane while she should not play the harlot, but containe and keepe her selfe chast, and reserued for the mariage to come. There∣fore the promise, force, and remembrance of the condition of ma∣riage to come betweene that woman and the Prophet remained still. So then there ought to be no playing the harlot in the meane season. But the fit time of consummating or finishing vp the mar∣riage, was of that Spouse quietly to be wayted, and tarried for. For in the meane while both of them ought to addresse, reserue, and stay themselues vnto the marriage to come, by vow, mind, and that most assured promise, & not to commit whoredom with any other.

Vers. 4.

For the children of Israel shall remaine many dayes without a King, and without a Prince, and without an offring, and without an image, and without an Ephod, and without Teraphim.

AN explanation or laying open of all this matter more plainlie. For he sheweth more plainlie the signification of that time,

wherein the marriage betweene Oseas and the woman betrothed vnto him, was commaunded so long to be differred or put off.* 1.128 And this is, by such a kind of signe and token, that God sheweth, that it shall come to passe, that the people, and that same kingdome of Is∣rael for a very long season, and for many not onely dayes or yeares: but whole ages shall remaine in such sort ouerthrowne, and lye cast downe, as hath been foretold, and shall not by any meanes at that time bee acknowledged for a people or nation. And yet notwith∣standing that in the meane season this selfe same people is not vt∣terly accursed with God, or cleane out of remembrance. For the hope and most assured promise remaineth of a couenant and spiri∣tuall mariage, that shall yet now hereafter be entred into and made againe with God. Therefore God is alwayes mindfull of that peo∣ple.

* 1.129This explanation containeth three parts. The first rehearseth the time, that is, those many dayes, in the which this Spouse of the Pro∣phet remained only a spouse.* 1.130 And those dayes are that same long a∣ges, in the which that same kingdome and people of Israel remay∣ned, and doth yet now at this day remaine in banishment, and a∣bandoned and cast off by God, vntill, as Paul sayth, the fulnes of the Gentiles bee entred in. So then this people of Israel hath now this long season layen, and yet presently doth lye as it we••e vnknowne, and almost blotted out by destruction. And these dayes are to bee measured or reckoned from the time of the captiuitie of the ten tribes vntill that age, wherein God, casting off the Gentiles, shall bring backe and call againe all Israel vnto him, as I haue sayd, and as it appeareth Rom. 11. ver. 26. alleaged oftentimes before. That which shall at the last come to passe and bee fulfilled in the latter times of the world, as is shewed ver. 5. hereafter. For albeit when as God deliuered the Iewes out of the captiuitie of Babylon, (and not the Israelites properly) certaine of these Israelites mixed and ioyned themselues vnto the Iewes returning, and together with them came againe into the holie land, as appeareth by the booke of Esdras cap. 7. and albeit that by the preaching of the Gospell done by the Apo∣stles and their Successors afterward, many out of euery nation came vnto Christ, as is gathered out of the Acts cap. 2. and by the conuer∣sion of the Gentiles: and so consequently many of these Israelites also were gathered vnto the Church of God: yet al this notwithstā∣ding, the fulfilling of this time, whereof here is spoken, shall be then at the last, when as the whole Israel shall be conuerted vnto Christ,

the Gentiles because of their horrible and notorious blasphemies being refused of GOD. And this is the first part of this explan∣tion.

* 1.131The second part is, what it signifieth, that this selfe same spouse is sayd not to haue played the harlot in the meane season, to wi•• that this nation so long as they liued in that their miserable estate and condition, had no publike or open idolatries: as it had, when i•• was a kingdome deuided from the kingdome of Iudah. Therefo•••• al that whole time of their banishment, vntill that their conuersion, they were, and shalbe without idols, idoll Temples, manifest and o∣pen worshipping of idols, without images: nay also without E∣phod and Teraphim, or any similitudes and pictures, all which li••e they vngodly had, and openly retained, during the time of their florishing and prosperitie. But when as the selfe same nation shall be called vnto Christ, yet shal it not put in vre againe their outward common wealth gouernment and politike lawes of Moses, as Ber∣nard writeth vpon the Canticles Serm. 67. and 68. whatsoeuer o∣thers would go about to proue and conclude out of the 9. of Amos, ver. 11. where GOD sayth, That in that day he will raise vp the ta∣bernacle of Dauid, that is fallen downe, and close vp the breaches thereof, and that he will raise vp his ruines, and build it, as in the dayes of old. Reade the exposition of that place before.

* 1.132The third part of this explanation, what the gesture of sitting, or the commandement of sitting or abiding ver. 3. before, doth signi∣fie: namely, that this kingdome vtterly ouerthrowne, shall lye ••s 〈◊〉〈◊〉 were a dead bodie, and shall so remaine a very long season. For this kingdome shall lye without a king, and without their prince, as it now appeareth. For no man doth now truely know, where are those same ten tribes long agoe caried away by the Assyrians, and which are their seates or abidings at this day. For they haue not i•• the whole vniuersall world any outward forme of their common weale, kingdome, or dominion. Yet notwithstanding God hath a care of them in the meane season: and they remaine as it were seede put into the ground: or as a bodie buried to rise againe (be∣cause of the old and ancient couenant of GOD with them) the which in his due time shall shewe forth it selfe, and declare and confirme the fulfilling of the things here spoken of. But some hold opinion that the Turkes came of those ten tribes, the which doe hate most deadlie all kindes of idolatries.

Vers. 5.

Afterward shall the children of Israel conuert, and seeke the Lord their God, and Dauid their king, & shall feare the Lord, and his goodnes in the latter dayes.

* 1.133A Comfort the which doth altogether agree with the place of Paul Rom. 11. ver. 26. of the generall conuersion of the Iewes. But this verse containeth two things,* 1.134 The comfort and the time of the same. The time is, The ending of dayes, the which I vnderstand not only of the time of Christ his being shewed in the flesh:* 1.135 but al∣so of the very last times and age of the world. For then at the last shall all Israel be conuerted vnto Christ by faith in the Gospell, to wit, when as the fulnes of the Gentiles shall haue entred in. For so doth Paul euidently expound this place.* 1.136 The comfort which here is promised, briefly is, the conuersion of this people so cast off be∣fore, and so past all hope of recouerie, vnto God notwithstanding, and their vniting and knitting into the Church. They shall then be conuerted, to wit, vnto God, and that by faith of the Gospell con∣cerning Christ, whom these shall embrace, albeit the Iewes cruci∣fied him. And further here is declared manifestly, who shalbe con∣uerted, and after what manner. And the children of Israel shall bee conuerted, that is, those selfe same, which being seuered from the kingdome of Iudah, were called Israel. For Paul saith, All Israel, and not the Iewes alone shall embrace Christ through the preaching of the Gospell. And they shall so repent, that first they shall seeke the true God for their God; and not straunge gods any more, vnto whom they looked before: but (Iehouah) that is, the same God that is almightie. Secondly, the same Israelites shall seeke Dauid their king, that is, the true Christ, of whom Dauid was a figure, and the author of the seede. For Christ, as he is man, is of the seede of Dauid. In this place therefore Dauid is taken for that same true Da∣uid, that is Christ, who was the trueth of that Dauid which was the king, and who hath an euerlasting kingdom in the Church of God, the which is the house of Dauid. And therefore Luk. 2. ver. 32.33. the Angell telleth the Virgin Mary, That the Lord God shall giue vn∣to him the throne of Dauid his father, and that he shall reigne ouer the house of Iacob for euer, and of his kingdome shall be none end. But these selfe same Israelites had wickedly pulled and rent themselues from the kingdome of Dauid, that is, from the Church 1. King. 12. yet at that time they shall ioyne themselues vnto the Church, and that

most earnestly. Lastly, they shall with feare and admiration or wondering at so great a benefit of God towards them turne vnto God. For this feare or trembling in this place is nothing else but an admiration, & that very exceeding, at the so great mercy & good∣nes of God towards them. So Ierem. 33. ver. 9. God sheweth that he will in such sorte deale for Ierusalem, and the captiue Israelites, that all that shall heare of it shall feare and tremble for all the good∣nes, and for all the wealth that he will shew vnto that citie. It is not then such a feare and a trembling as shall driue away, and fray men from God: but such as shall allure and draw men vnto God.

CAP. 4.

Vers. 1.

Heare the word of the Lord, ye children of Israel: for the Lord hath a controuersie with the inhabytants of the land, be∣cause there is no trueth, nor mercy, nor knowledge of God in the land.

* 1.137ANother Sermon, wherein first the people generally, and after∣wardes the Priests particularly are condemned of most grie∣ous sinnes: and therefore most heauy iudgements of GOD are threatned against them both. And this threatning of God is herein this place set after the cōfort going before both, lest by means ther∣of vngodly and wicked men should flatter themselues in their sins, & promise vnto themselues escaping without punishment: & also that it might be as it were an answering vnto an obiectiō, as name∣ly thus, [Obiection.] If God will hereafter acknowledge vs for his, why doth he nowe bruise and in a maner kil vs with so many punishments? [Answere.] He answereth, Because your sins deserueth is, frō the which ye do not at al repent you.* 1.138 This verse hath three partes. The first contayneth an exhor∣tation to harken vnto the word, yea and that of Iehouah, that is, the true God, to the end they may appeare to be the more disobe∣dient and stubborn if they do not now hear it being requested and exhorted thereunto.* 1.139 Hereby is seene howe great our sluggishnes and sloth is, who euen at that time must bee stirred vp and pricked forward to heare, when as God himselfe spea••eth. The second part sheweth, who are so earnestly exhorted to heare, namely, The children of Israel,* 1.140 that is, the whole people, and not only one part thereof. This sluggishnes if it were in the people of God, how great may it be noted to be, and alwayes to haue beene in other mortall

men? The third part layeth foorth the matter it selfe,* 1.141 vnto the hea∣ring whereof both all of vs in generall, and euery faythful person particularly ought to giue eare. And this is a controuersie and contention of God agaynst all the Israelites, the which he is desi∣rous to haue debated whether in iudgement or out of iudgement by way of conference, that he may proue them to bee guilty, and that of most grieuous sinnes.* 1.142 Therefore by a figure called Meto∣nymia the land is here taken for the Israelites the inhabitants or dwellers therin.

Further, there are reckoned vp three most grieuous kinds of sins, the which raigned commonly and openly among these men, that is, Infidelitie, and cruelty, the which appertayne vnto the second table, and ignorance of the true God and his word, the which is to be referred vnto the first table of the lawe of God. And this igno∣rance is the fountaine of the other twaine, that is,* 1.143 of vnfaythful dea∣ling and cruelty: for where the true God is not knowen, there must all kinde of notorious offences needes bee rife: as may appeare Rom. 1. ver. 28, 29. and so forth, where is at large rehearsed a long bead roll of notorious sins following the ignorance of God. Then the which vices what is more vsuall and common in the worlde at this day.

Vers. 2.

By swearing, and lying, and killing, and stealing, and who∣ring they breake out, and blood toucheth blood.

* 1.144A Confirmation of the former accusation of the people, and the iust foundation or ground of the controuersie of GOD with them. For he confirmeth it by the effects themselues of those vi∣ces which hee reproueth in them, the which are manifest and pe∣culiar. And here first of all hee reckoneth vp the effects of two vi∣ces (the which hee named before vers. 1.) the which appeared by their manners to be most knowen, and by the common course and fashion of the life of them all. The effects of vnfaithfulnes are their periurie, lying, adulterie. The fruits of their cruelty voyde of all bountifulnesse and liberality among them, are stealing and mur∣ther, and these latter so continuall, so vnpunished, so vsuall, that they brake out as it were into a common custome among them: and they ioyned murthers vnto murthers, and blood vnto blood, being restrayned with no feare, and with no punishment, eyther publike or priuate. And these manners doe bewray a desperate li∣centiousnes

of vices vtterly past all hope of recouery, and therefo•••• most sharply by God to be punished. With this accusation of this people agree also these places of Scripture. Isai cap. 1. ver. 21, 22, 23 where he cryeth out against the sinnes of Ierusalem in this manner How is the faythful Citie become an harlot? it was full of iudgem•••• and iustice lodged therein, but now they are murtherers. Thy 〈◊〉〈◊〉 is become drosse: thy wine is mixt with water. Thy princes are rebel∣lious, and companions of theeues: euerie one loueth gifts, and followe•••• after rewardes: they iudge not the fatherles, neither doth the wid•••••• cause come before them? And Amos cap. 6. ver. 6. complayneth o•• their excessiue feasting and reuelling without any compassion and brotherly fellow-feeling of the miseries of others, saying: They dri•••• wine in bowles, and annoynt themselues with the chiefe oyntments, 〈◊〉〈◊〉 no man is sory for the affliction of Ioseph. So Micheas cap. 1. vers. ••. calleth the dumme elements, yea and GOD himselfe to testifie a∣gainst them for their sinnes like vnto Oseas in this place: He•••••• (saith he) al ye people, hearken thou ô earth and al that therein is, and let the Lord God be witnes against you, euen the Lord from his holy Temple. And cap. 2. ver. 12. he nameth the particular notorious vices of the mightier among thē, saying: Woe vnto them that imagin iniquitie, & work wickednes vpon their beds: when the morning is light they practise it, because their hand hath power. And they couet fields, & take thē by violence, and houses, and take them away: so they oppresse a man, and his house, euen man and his heritage.

Vers. 3.

Therefore shall the land mourne, and euery one that dwel∣leth therein shall be cut off, with the beasts of the field and with the foules of the heauen, & also the fishes of the sea shal be taken away.

* 1.145A Threatning of the iudgement of God against the Israelites for the two former sinnes of them, to wit, vnfaithfull dealing within themselues, and cruelty voyd of all humanity and curtesie. And the threatning of this iudgement of God is two folde: namely, a∣gainst the countrey, land or soyle it selfe: Secondly, against all the inhabitants or dwellers in the Countrey,* 1.146 whether men, or brute beasts,* 1.147 and the same of all sortes, that is, cattel, foules, and fishes the which shall both mourne, and by little and little consume and pine away, and finally shall be wasted and perish. Whereby ap∣peareth that this punishment was some contagious and infectious

disease, the which God sent both vpon the men and also vpon all kind of liuing creatures, such as is the pestilence, or some such like, as is described Deut. 28. ver. 35. where Moses writeth thus: The Lord shall smite thee in thy knees, and in thy thighes, with a sore botch, that thou canst not be healed: euen from the sole of thy foote vnto the toppe of thine head. And this punishment must needes be very sore, when as this sicknes or punishment touched the fishes themselues (the which in a maner doe dwell in another world from vs) and not on∣ly the foules and beasts of the field. Further, to the end that men may be the more pierced and deepely touched, God doth not one∣ly destroy them themselues, as those which haue sinned: but also such things as are necessary for man to liue withall: and that iustly: for whilest the master of the house is punished, the selfe same pu∣nishment doth worthily redound or fall vpon such things also as are vnder his subiection, to the ende the iudgements of God may be the more feared of vs.

Vers. 4.

Yet let none rebuke nor reproue another: for thy people are as they that rebuke the Priest.

* 1.148AN amplification of the wickednesse of the Israelites described before, taken from the maner of the same, and that very horri∣ble and feareful. For vnto this passe was that their lewdnes growne and come, that they would not now suffer themselues to be gently admonished, nor sharply reproued, such as Christ likeneth the peo∣ple of his time vnto Luk. 7. ver. 32. saying: They are like vnto chil∣dren sitting in the market place, and crying one to another, and saying: We haue piped vnto you, and ye haue not daunced: we haue mourned to you, and ye haue not wept. Nay these of whome Oseas speaketh, were not content, nor would suffer themselues to bee proued faulty in those sinnes by the seruants of God, or of any good man whatsoe∣uer, hauing a care of their saluation. Wherefore all the godly are willed to be silent, and to cease from both admonishing, and also rebuking of them. For they doe but lose their labour, which doe it. Finally this their stubbornesse is shewed by a similitude to be de∣sperate and past recouerie.* 1.149 For they are like vnto those who with∣stand the Sacrificers or Priests of God euen to their faces, and that shamelesly: the which Priests by the worde of God it selfe doe re∣proue the sinnes of men. And these kind of persons are condem∣ned Deut. 17. ver. 12. in these words: And that man that will doe

presumptuously not harkening vnto the Priest (that standeth before the Lord thy God to minister there) or vnto the iudge, that man shall dye, and thou shalt take away euill from Israel. Nay without al doubt these kinde of men are most peeuish, stubborne in their sinnes, and altogether desperate or past hope of amendment. Such it seemeth were the Asians,* 1.150 among whome were Phygellus and Hermogenes of whom Paul complayneth 2. Tim. 1. ver. 15. where he writeth vn∣to Timothie: This thou knowest that all they which are in Asia, bee turned from me: of which sorte are Phygellus and Hermogenes. And such also were Hymeneus and Alexander, whome 1. Tim. 1. ver. 20. Paul sayth,* 1.151 that he deliuered vnto Satan, that they might learne not to blaspheme. And albeit that all those whosoeuer, that are obstinate or stubborne in their sinnes, are not by the Pastors to be giuen ouer (for Paul willeth Timothie, and in his person al ministers, to Preach the word: to be instant in season, and out of season: to improue, rebuke, exhort with all long suffering and doctrine. 2. Tim. 4. ver. 2.) Yet those which are altogether past amendment, and will not so much as lend their eares vnto holy admonitions, are to be left, such as were those the which murthered Steuen, whom Act. 7. ver. 51. he calleth Stifnecked, and of vncircumcised harts and eares: and those who by Christ are cōpared vnto hogs, vnto whom pearls are notto be cast.

Vers. 5.

Therefore shalt thou fall in the day, and the Prophet shall fall with thee in the night, and I will destroy thy mother.

* 1.152LIke as in the verse before going, the Prophet amplified the stub∣bornnesse of the Israelites, so also doth he now in this place am∣plifie the iudgement of God which was to ensue against them, that he may shew it worthylie, or as they haue deserued, to be such as they should feele it for to be. And he doth amplifie it by three pla∣ces. First,* 1.153 by the persons, the which at the same time shall perish and dye. And these are, both the People it selfe (vnto whome by the figure Apostrophe he turneth his speech for the more vehemen∣cie, or earnestnes sake, and also that thereby they may the more bee stirred vp) and also the Prophets of this people, that is, the false prophets, the which haue brought them vnto such con∣temning or despising of God, and ignorance of the trueth of God. For as Christ saith, If the blind lead the blind they shall both fall into the ditch. Mat. 15. ver. 14. So this Prophet cap. 9. ver. 8. complay∣neth of these ducing of the people by the false prophets: The watch∣man

of Ephraim (saith he) should bee with my God: but the prophet is the snare of a fouler in all his wayes. And therefore Ezechiel cap. 14. ver. 10. sheweth that they and the people that seeke vnto them shall be punished alike: And they shall beare their punishment: the punishment of the Prophet shall be euen as the punishment of him that asketh. Both of them therefore shall worthily bee punished, be∣cause that these, to wit, the false prophets haue deceiued the people, and they, namely, the people themselues would bee deceiued, and preferred a lye before the trueth. Such as these Paul 2. Thessal. 2. ver. 11, 12. saith: That God shall send vnto them strong delusion, that they should beleeue lyes, that all they might be damned which beleeued, not the trueth, but had pleasure in vnrighteousnesse. Secondly,* 1.154 hee doth amplifie this iudgement of God by the circumstance of time. For they shall perish (day and night) that is, at all times, and when they shall think to be in prosperitie, as also in aduersitie. For the night couereth many, endeth strifes, & stoppeth & staieth the flying away of many: yet shall it not deliuer those from perill and daun∣ger. For darkenes is no darkenes but light vnto God, from whose presence it cannot hide men, as Dauid confesseth Psal. 139. vers. 11, 12. If I say, yet the darkenes shall hide me, euen the night shall be light about me. Yea the darkenes hideth not from thee: but the night shineth as the day: the darkenes and light are both alike. And where as here the Prophet maketh mention of the night, he seemeth to al∣lude or haue respect vnto the vaine boasting of the false Prophets, who falsly gaue out that they receiued from God, night reuelations, that is, in the night time reuealed vnto them. But they therefore in the selfe same time chiefly shall be punished by God.* 1.155 The third part of this verse doth amplifie the punishment by the greatnes of the affliction. For it shal be so great that the mother of this people, that is, the land it selfe wherein they haue their abode, shall be layd waste, and shall feele this iudgement of God. The land therefore is called a Mother, because those fruits, wherewith wee are nouri∣shed by God, doe growe out of the earth. Wherefore of the pro∣phane or heathen writers the earth is also called The mother of all things, and giuer of life. And hee termeth the soile it selfe by the name of a mother, to moue the hard affections of these men, that they might be throughly touched with the feare of so great pu∣nishments, as who by and for their stubbornnes, haue miserably pulled the same both vpon their own heads, and also vpon the head of their mother.

Vers. 6.

My people are destroyed for lacke of knowledge: Because thou hast refused knowledge, I wil also refuse thee, that thou shalt be no priest vnto me: & seeing thou hast forgotten the law of thy God, I will also forget thy children.

* 1.156 Order. AFter that he hath intreated of the two vices, the which he set downe in the first place, now he commeth order∣ly vnto the third, namely, vnto the ignorance of the true knowledg of the word of God. And this he teacheth to be the fountaine of al the sinnes of the people, of their stubbornnes and disobedience, and other vices: and so consequently of the destruction, ruine & misery of this people.

* 1.157This verse hath two partes. The first, Concerneth the people. The second, The Priests themselues, who ought to instruct the peo∣ple in the word and feare of.* 1.158 As touching the people, God pro∣noūceth that they shal be destroyed, that is, that they shal be pulled vp by the roots,* 1.159 and vtterly killed and spoiled for euer growing any more. The cause is added or set downe, Because this people w•••• without knowledge.

Here first of all the worde (knowledge) is restrained vnto th•• knowledge of GOD:* 1.160 Secondly, vnto the knowledge of the tru•• God, and not of any counterfeit God: finally, vnto the true ••••••w∣ledge of that same true God,* 1.161 the which is to bee had thro•••••• 〈◊〉〈◊〉 holy Ghost out of his written word only, and not out of the•• ••••••∣tions and deuices of men. It is not therefore to bee referr•••• 〈◊〉〈◊〉 that knowledge of God,* 1.162 the which hath remayned and is in••••••∣ly by the light of nature left vnto vs▪ & by the things and cr•••••••• the which we see and doe beholde with our eyes:* 1.163 For the Isr•••••• were not voyde of this, but the name of knowledge betoken 〈◊〉〈◊〉 vnderstanding of the secret of God reuealed to the faithful•• 〈◊〉〈◊〉 written word, and so is the Gr••eke word (gnôsis) euery whe••••∣ken in Paul. So the word knowledge is taken Isai 5. ver. 13. w•••••• hee sayth in the person of God: Therefore my people is gone into captiuitie because they had no knowledge. So cap 11. ver. 9. rendring a reason why violence and wronge, and hurting one of another should cease in the faythfull conuerted by the Gospel, he saith: For the earth shall be full of the knowledge of the Lorde, as the waters that couer the sea.

Moreouer,* 1.164 as concerning the Priests, who haue beene the

cause of this ignorance, they also shall be punished of God, and that iustly: and not only they themselues, but also their children and al their posteritie. For God in the end made al this kind of Priests to be miserable & scorned, who both before & then also haue taught and did teach the Israelites most naughtily and falsly: first, in the captiuity of Assyria: afterwerds in all the rest of the time following, as it now also appeareth in the other Leuites and Priestes, and in their posteritie and children which are remayning in the Iewish na∣tion. Whereby appeareth that a most grieuous punishment is threatned by the Prophet vnto sacrificing Priests, that is, vnto all wicked teachers euen vnder the Gospel, of whom and their punish∣ment Peter writeth at large in these wordes, 2. epist. cap. 2. vers. 1, 2, 3. But there were false Prophets also among the people, euen as there shall be false teachers among you: which priuily shall bring in damnable heresies, euen denying the Lord that hath bought them, and bring vpon themselues swift damnation. And many shall follow their damnable wayes, by whome the waie of trueth shall bee euill spoken of. And through couetousnes shall they with fayned words make merchan∣dise of you, whose iudgement long agone is not farre off, and their dam∣nation sleepeth not.

* 1.165Further, the cause is added, and the same most iust, of this so fearefull iudgement of God against them, to wit, for that these fel∣low•••• who should haue instructed others in the true knowledge of ••••••d, and did professe the same, yet notwithstanding did first them∣••lues despise the same knowledge, yea and forgat it also, and there∣fo•••• could not teach it vnto others. Wherefore they shall by God ••••••de priued and bereaued of their dignitie, and shall bee put from their degree and Priesthood. So Christ threatneth the Scribes and Pharisies Mat. 21. ver. 41. who with their own mouthes pronounce the it owne sentence against themselues, when they answere vnto ••is demaund what shal be done vnto those wicked husband men, who l••••l••d the Lord and heire of the vineyard: He shall (say they) ••ruelly destroy those wicked men, and shall let out his vineyard vnto o∣••••en 〈◊〉〈◊〉 and men, which shall deliuer him the fruits in their seasons. ••o Ezech. 44. vers. 12. the same iudgement is rehearsed against the ••••••••l••ese words: Because they serued before their Idols, and cau∣s••d the house of Israel to fall into iniquitie, therfore haue I lift vp mine ••••nd••g••••st them, sayth the Lord God, and they shall beare their ini∣••••itie, ••he selfe same at this day falleth out vnto the Popish Bi∣••ops.

Vers. 7.

As they were increased, so they sinned against me: there∣fore will I change their glory into shame.

* 1.166NOw from this place the Prophet entreth into those punish¦mēts, the which God threatneth vnto these false or negligent teachers, that by this example al others that are set ouer the church for the gouernement and teaching of the same, may learne to doe their duetie: for as Paul saith, the office of a Bishop is (ergon) that is to say (a worke) and not onely (time) that is a certaine dumme dignitie and honor 1. Tim. 3. ver. 1. This is a true saying, if any man desire the office of a Bishop, he desireth a worthy worke. And therefore Isai in their colours painteth out those that rather seeke the gayne then to discharge the paine, and the profite before the teaching of the flocke cap. 56. ver. 10, 11. in this manner: Their watchmen are all blinde: they haue no knowledge: they are all dumme dogges: they cannot barke: they lye and sleepe, and delight in sleeping. And these greedie dogges can neuer haue enough: and these shepheards cannot vnderstand: for they all looke to their owne way, euery one for his ad∣uantage, and for his owne purpose. Therefor Oseas here amplifieth both the sinne and also the negligence or sluggishnes of the Priests, that the punishment of God against them may appeare to bee the more iust.* 1.167 And first of all in this place he doth it by the comparing of the honor, the which they had obtayned from God among that people aboue the other tribes of the sayd people, as appeareth 1. Sam. 2. ver. 28. where God by the Prophet putteth Eli the Priest in mind of the same dignitie whereunto he called Aaron and his po∣steritie aboue the rest of the people, saying: And I chose him out of all the tribes of Israel to be my Priest, to offer vpon mine altar, and to burne incense, and to weare and Ephod before me, and I gaue vnto the house of thy father all the offerings made by fire of the children of Isra∣el. Reade more largely hereof Malach. 2. vers. 4, 5, 6, 7. For the Tribe of Leui only was by God preferred before the other tribes in the exercising of the ministerie or office of his seruice and wor∣ship: and in the selfe same tribe of Leui, the Priests, that is the sons of Aaron, were without al doubt preferred likewise by God before their brethren of the same tribe. For the Priests alone attended vp∣on the Temple it selfe, the altar, and sacrifices, as appeareth Numb. 18. in the beginning, and so certaine verses following. But in the higher degree of honor that they were placed in by God; so much

the more filthilie, shamefull, and manifestly did they despise God. First, because euery vice of the minde hath in it so much the more easie a blot to be seene, as the partie that offendeth therein, is grea∣ter in place and dignitie then another offending in the same. Se∣condly, because they sinned more shamefully, and disobediently then the rest of the common people. And therefore they are more grieuously to be punished. Wherefore God threatneth that it shall come to passe, that he will turne the honour which he hath giuen them into their open ignominie or reproach and shame. For GOD honoureth those which honour him, and despiseth those which de∣spise him 1. Sam. 2. ver. 30.

Vers. 8.

They eate vp the sinnes of my people, and lift vp their mindes in their iniquitie, (or vnto their iniquitie.)

* 1.168AN amplification of the fault and contempt of God, the which was committed by these Priests. For they did not only despise the knowledge of the true God: but they also abused the sacrifices of God vnto their couetousnesse, leacherie, drunkennesse and glut∣tonie, and gaine and profite. And these are sinnes the which both are, and also haue at all times been common, & peculiar vnto false Prophets, as Peter teacheth 2. Epist. cap. 2. vers. 3. alleaged a little before, vers. 6. of this chapter. For they make merchandise of the soules of men. The same doth Micheas teach also cap. 3. ver. 11. The heads thereof (sayth he) iudge for rewards, and the Priests thereof teach for hire, and the Prophets thereof prophesie for money. The same likewise doth Paul teach 1. Tim. 6. ver. 5. where he willeth Timothie to auoyd vaine disputations of men of corrupt mindes, and destitute of the trueth, which thinke that gaine is godlinesse. And lastly Christ himselfe doth the like Matth. 23. ver. 14. where hee cryeth woe against the couetousnesse of the Scribes and Pharises, saying: Woe be vnto you Scribes and Pharises, hypocrites: for ye deuoure wi∣dowes houses, euen vnder a colour of long prayers: wherefore ye shall receiue the greater damnation. Yea, and more ouer the false Apostles doe abuse true godlinesse to fill the lusts of their bellies, of whom Philip. 3. ver. 19. Paul sayth, their bellis is their God,* 1.169 and whose glorie is their shame, which mind earthly things.

But this verse hath two especiall poynts to bee noted. The first, of what Priests and Sacrifices Ose as speaketh,* 1.170 when as there were no true Priest, nor any true Sacrifices then among the Israelites, of

whom onely he now intreateth. For the true Sacrificers or Priests, and the true Sacrifices were by God ordained onely at Ierusalem, where was the Temple. I answere. Albeit those which at that time sacrificed among the Israelites, were neither true Priests, according vnto the true rule: and that their sacrifices, which were made vnto Idols, were no true sacrifices: yet he speaketh according vnto the iudgement and opinion which the Israelites themselues, and their Priests, had of them, and he calleth those, Priests, and their killings of beasts, sacrifices: because that they did them in such sort, at least∣wise in their owne iudgement, as if they had been true Priests, and as if those sacrifices also had been true sacrifices ordained by God himselfe. So the idols which of themselues are nothing, yet vnto the Idolaters are gods. And so according to their opinion doth Paul call them 1. Cor. 8. ver. 4.5. when he sayth, That there be ma•••••• Gods, and many Lords. So those horned and dumme false Bishops, are vnto the Papists, Bishops. Therefore if this matter bee conside∣red according vnto their opinion, they did as much abuse both the Priesthood, and also the sacrifices, as if they had been true Priests. And this is the first poynt that is to be noted.

The second poynt is, how they abused those their sacrifices, to wit in this,* 1.171 that they turned vnto a meere or only occasion of their couetousnesse, leacherie, gurmandise, euen the very selfe same sa∣crifices, the which they held and taught to bee ordained vnto the worship of God, holines and godlines of the mind, & also forgiue∣nes of sinnes.* 1.172 So then they did eate the sinnes of the people, that is to say, they did sweetly and delicatly deuoure the sacrifices for their sinnes offered of euery one of the people, they did eate them I say, to satisfie the lust and gurmandise of their bellie, and this was the end of the sacrifices the which they propounded vnto themselues, and the which only they respected and regarded. So in the Pope∣dome euery the most holy things are by the Priests conuerted & turned into an occasion of lucre and gaine. Lastly, (they lifted their minds vnto the iniquities of the people) that is to say, they hearke∣ned, when as the sinnes of the people were many, or increased, as if then there were a good haruest for them at hand So the Confessio∣ners,* 1.173 or ghostly fathers, and Shriuing priests among the Papists, ga∣ther a most rich and plentifull crop of the sinnes of men: and looke by how much any man doth confesse himselfe to bee more misera∣ble and sinfull, so much the more gaine doe they sucke and pick our of him. So Paul saith, that such Pastors haue a great pray and bootie

by women laden with sinnes. For such, (sayth he 2. Tim. 3. vers. 6.) or of this sort are they which creep into houses, and leade captiue simple women laden with sinnes, and led with diuers lusts.

Vers. 9.

And there shalbe like people, like priest: for I will visite their wayes vpon them, and reward them their deedes.

* 1.174THe threatning of a more grieuous iudgement of GOD against the same men also. For God doth not only forget them, & shall thrust them from the ministerie of the Church, as hath been sayd before ver. 6. but moreouer God shall vtterly ouerthrow and quite and cleane race out their whole ministerie, that afterwards there shall be no difference betweene the people and the priest, that is to say, there shall afterward be no priest among them: there shall bee remaining no mention, regard, or dignitie of this order. So Isai. 24. ver. 2.3. There shall be like people, like priest, and like seruant, like ma∣ster, like maide, like mistres, like buyer, like seller, like lender, like boro∣wer, like giuer, like taker vpon vsurie. The earth shalbe cleane emptied, and vtterly spoyled: For the Lord hath spoken this word. This no doubt is a most iust punishment, that those dignities, the which haue de∣spised God, and contemned him, should also themselues by God be done away, and remoued, and vtterly abolished or ouerthrowne. And this the histories and experience of all times hath taught, and doth teach. So at this day Nobilitie is extinct or rooted out among the Grecians, because they greatly abused the same. So is the office of Bishops in Asia, where there was exceeding great abuse of the same. For as it is 1. Sam. 2. ver. 30. Them that honour God, he will ho∣nour, and those that despise him shall be despised.

* 1.175Further, the Prophet noteth both the time, and also the cause of this punishment. The time, when this ministerie shall be done a∣way of God, to wit, when as God shal visite, and reward vnto them their wickednesse. The which that it shall one day bee, the wordes themselues doe euidently declare, albeit the set moment or minute of time be not here expressed. The cause of this punishment, is their wayes, that is to say, their wicked manners: also their transgression and rebellion, or falling from the true God, when as he notwith∣standing had declared himselfe more vnto them, then vnto other nations; and vnto their priests more then vnto the rest of the peo∣ple.

Vers. 10.

For they shall eate, and not haue enough: they shall commite adulterie, and shall not increase, because they haue left off to take beede to the Lord.

AN amplification by way of making the matter more plaine. For now the seuerall punishments are reckoned vp and declared, wherewith God will punish and plague these priests, and that pro∣portionably vnto their sinnes, that looke after what manner they haue sinned, after the same they may be punished.

* 1.176But in this verse two kinds of sinnes are rehearsed, vnto the which is added a reason of the same also. Wherefore like as they abused their sacrifices both vnto the cramming and ouergorging of their bellies, and also vnto their wicked whoredomes, to wit, being full gorged with meate (for lust and wantonnes flowe from wine and good cheare) so they shall eate, but not be satisfied. For our satisfy∣ing commeth not of the store of meate that we eate, but of the bles∣sing of God vpon the same. For as it is in the Psalme 105. vers. 16. God calleth a famin vpon a land, & vtterly breaketh the staffe of bread. That is, as he giueth it strength to nourish for a blessing, so for a plague he taketh at his pleasure that power and vertue from it, whereof insueth famin and hunger. And as they did eate and were not filled, so they shall commit whoredom with many women for to get children, & yet their houses shall not be increased, but rooted out and perish. For these men haue a proud desire to continue their stocke and seede, but they shall be without seede, and shall beget no children. Being like to those of whom the Psal. 49. ver. 11. spea∣keth, that thinke their houses and habitations shall continue for euer. The reason of this punishment is, because that they haue after such manner, and so stubbornly and shamefully forsaken God, that they haue no way kept nor cared for his commaundements. For in old times issue, and fruitfulnes in hauing of children, was a blessing that was promised vnto men fearing God,* 1.177 and not vnto prophane or lewd persons, and despisers of God. And therefore vnto the man that feareth God it is promised in the Psal. 128. ver. 3. after this ma∣ner: Thy wife shall be as the fruitfull vine on the sides of thine house, & thy children like the oliue plants round about thy table. And vnto vs also that loue God, the number of children, especially such as bee godly, is a token of God his mercie towards vs. For by this meanes God doth witnesse, that he will be worshipped of vs in many ages,

and reigne in our families. Wherefore let them praise God which haue begotten and brought vp many children to be dedicated vn∣to God.

Vers. 11.

Whoredome, and wine, and new wine take away their heart.

THis is the figure called Epiphonêma, or acclamation,* 1.178 whereby the Lord doth yet more fowlie detest the former vices of the priests, and sheweth them to bee most miserable, as the which doe bring them vnto a most shamefull passe: namely this, that now they are no more capable, or such as can receiue any faithfull admoni∣tion, repentance, vnderstanding: but liue like vnto bruite beasts gi∣uen onely to the filling of their bellie, and satisfying of their lust. And this doth Peter teach in euery age to fall out vnto other false Prophets in like manner 2. Epist. cap. 2. ver. 14.18. of whom he affir∣meth that they haue eyes full of adulterie, and that cannot cease to sinne, beguiling vnstable soules: For they swell in speaking words of va∣nitie: they beguile with wantonnes, through the lusts of the flesh, them that were cleane escaped from them which are wrapped in error. And experience it selfe proueth this to bee true both in the popish Bi∣shops, and also Chanons, who are slow bellies, euill beasts, wholly giuen to whoredome and wine. Further, here is in three words de∣scribed the life altogether of an Epicure, or plaine belly-god, name∣lie, (whoredome, wine, and new wine.) And the Prophet doth distin∣guish or make a difference betweene wine and new wine, both to shewe the gurmandise of these men, who mixed and drunke olde wine with Muste, that is, with new wine for pleasantnes sake: and also their vnsatiable wanton lust, who by this meanes did the more earnestly stirre vp themselues vnto whoredome. Now these things take from men their heart, or minde. For both drunkennesse and al∣so whoredome doe very greatly weaken the reason and vnderstan∣ding: yea, moreouer they ouer whelme and dul the common sense, and instruments of the same, so that they seeme rather beasts then men, which are giuen vnto these vices. With this place agreeth this saying taken out of Virgil his Epigram.

Quum mentes hominum furiauit vter{que} (.i Bacchus & Venus) Et pudor & probitas & metus omnis abest.

Ergo.

Nec Veneris, nec tu vini capiaris amore: Vno namque modo vina Venus{que} nocent.

In rude meter thus:

Where wine once and women inrag'd haue the braine, All shame, feare, and goodnesse no longer remaine. On wine then, and women set thou not thy minde: For them both like hurtfull at last thou shalt finde.

And so forth, as there followeth.

The like is that saying of Ierome, Wine is poyson: from the which notwithstanding no Orders of Monks, professe they neuer so great holines, doe abstaine.

Vers. 12.

My people aske counsell at their stockes, and their staffe teacheth them: for the spirit of fornications hath caused them to erre, and they haue gone a whoring from vnder their God.

* 1.179THis is a continuing of the threatning of the wrath and iudge∣ments of God: but the same is now directed vnto the whole people and not vnto the priests alone, as was the former immediat∣ly going before. And the reason why GOD doth now turne his speech vnto the whole people, is, that the Israelites, that is, the rest of the people, which were not priests, should not thinke themselues (whilest they are ignorant of the true God, whilest they serue o∣ther then him) to bee cleere and free from sinne before God: and therefore suppose themselues also to bee voyd from punishment, because not they, but the priests, are properly the cause of this euill; for these ought to teach the people. But according vnto the answer of Christ in the Gospell, not onely the blind guides themselues, but they also that follow those blind guides, are iustly punished, Mat. 15. ver. 14. If the blinde leade the blinde, both shall fall into the ditch. Furthermore, this selfe same sheweth, into what, and how shameful blasphemies of GOD, and horrible punishments they doe fall, the which vnder any pretence or colour whatsoeuer shall despise the true knowledge of God, drawne from his word.

* 1.180And this verse hath two things to be noted. First, the kind of ido∣latrie or superstition, whereunto this people was giuen. The se∣cond part sheweth the cause of this so shamefull blasphemie.* 1.181 The kind of sinne then, was not only common idolatrie, but that most shamefull manner thereof,* 1.182 whereby the idolaters, as being curious, vaine, and ambitious men, doe enquire at their idols of things to come. The Prophet Isai noteth the same vice in the Israelites cap. 2. ver. 6. where he sayth: Surely thou hast forsaken thy people, the house

of Iaacob, because they are full of the East maners, and are Sorcerers, as the Philistims. And againe, cap. 47. ver. 13. where he biddeth them in mockage seeke vnto their Astrologers and Soothsayers, that they, if they can, should foretell them of the miseries that were to fall vpon them, or were able to saue them from them: Let now the Astrologers, the starre-gasers, and Prognosticators stand vp, and saue thee from these things that shall come vpon thee. And this sinne of enquiting after things to come at idols, or any other, together with those that professe this knowledge, by what names soeuer they be termed, hath long since by God been condemned Deut. 18. ver. 10. for there God by Moses cōmandeth thus: Let none be found among you that vseth witchcraft, or is a regarder of times, (Tremchus tran∣slateth them Planetarios) or a marker of the flying of foules, or a Sor∣cerer, or a charmer, or that counselleth with spirits, or a Soothsayer, or that asketh counsell at the dead.* 1.183 Doubtles this sinne taketh from God his gouernment of this world, and giueth it vnto idols, at whō the issues and falling out of things to come are looked for, and en∣quired. It is therefore a most shamefull blasphemie against God. Further, in this place the vanitie of this kind of idolatric is refuted and mocked in one word, when as these idols, of whom the fore∣tellings of things to come are asked, are called (wood or stocks) that is, a dead thing, and a staffe, that is, a dumme and dull thing: for so are idols called in contempt of them.

* 1.184And the cause or reason why the Israelites were giuen vnto this so filthie idolatrie, is this: because they had fallen away from the true God, and from his knowledge, and right and lawfull worship, and with great endeuour had betaken themselues vnto that spiritu∣all fornication, that is to say, vnto the worshipping of idols. They were therfore deceiued by the selfe same spirit, of whom they were taught to worship idols, and by whom they were moued thereun∣to, that they should at idols also aske the knowledge of things to come. For God giueth efficacie or strength of error vnto Sathan a∣gainst those which haue not receiued the loue of the trueth, or haue forsaken the same, as Paul teacheth 2. Thess. 2. ver. 10.11. writing, that the comming of Antichrist is by the working of Satan, with all power and signes and lying wonders, and in all deceiueablenes of vn∣righteousnesse, among them that perish, because they receiued not the loue of the truth, that they might be saued. And therfore God shall send them strong delusion, that they should beleeue lyes, and giue care vnto such predictions or foretellings, and vaine promises, and enquire

and seeke after them.* 1.185 Let them therefore hereby beware, the which at this day enquire at Mathematicians, or Broccardical Sooth-sayen concerning the state of their things to come.

Vers. 13.

They sacrifice vpon the toppes of the mountaines, and burne incense vpon the hils vnder the Okes, and the Poplar tree, and the Elme, because the shadow thereof is good: therefore your daughters shall be harlots, and your spouses shall be whores.

* 1.186AN amplification of the Idolatrie of this people, taken from their exceeding great earnestnes in worshipping of Idols. For they doe it euery where, and in all places. They appoynt and dedicate al sortes of high trees vnto this sinne and wickednes: briefly the Ido∣latry of these men is rather a madnes, then a sicknes. The Prophet Isay cap 57. ver. 7, 8, 9, 10. doth most liuely expresse their madding and gadding after Idols, sparing for no cost, nor trauel in worship∣ping of the same, in this wise: Thou hast made thy bed vpon a very hie mountaine: thou wentest vp thither, euen thither wentest thou to offer sacrifice. Behinde the doores also and postes hast thou sette vp thy remembrance: for thou hast discouered thy selfe to another then mee, and wentest vp, and diddest enlarge thy bed, and make a couenant be∣tweene thee and them, and louedst their bed in euery place where thou sawest it. Thou wentest to the Kings with oyle, and diddest encrease thine oyntments, and send thy messengers farre off, and diddest hum∣ble thy selfe vnto hell. Thou weariedst thy selfe in thy manifold iour∣nies, yet saydest thou not, There is no hope; thou hast found life by thine hand, therefore thou was not grieued. Wherefore God foreseeing this their outragiousnes in this sinne, set downe a law to restraine the same Deut. 12. ver. 13. where he speaketh thus: Take heede that thou offer not thy burnt offerings in euery place that thou seest, but on∣ly in the place which the Lord shall appoynt thee. But there is a pu∣nishment prepared for this so vile a sinne,* 1.187 and that according vnto the proportion of this spirituall fornication, that is, of Idolatrie with bodily fornication. For God threatneth that it shall come to passe, that those women whom among themselues they would haue to be most chast of all others, the very same shall among themselues commit fornication or play the whores. And these are their daugh∣ters and their spouses, whom euery man would haue to bee chaste before his maydes, yea in a maner before their married wiues. And indeede the fornication of a spouse or betrothed wife with another

before marriage is most filthy, as is also a man his daughters vn mar∣ried: yet is not therefore the whoredome of the married wiues any whit the lesse, or the lighter: but the Prophet thus speaketh ac∣cording to the iudgment of man, that they should vnderstand that 〈◊〉〈◊〉 fornication should bee most grieuous vnto them, like as their fornicatiō was vnto God most grieuous & lothsome. After this ma∣ner doth God repay home iust punishments vnto iniquitie and sin.

Vers. 14.

I will not visite your daughters when they are harlots, nor your spouses when they are whores: for they themselues are separated with harlots, and sacrifice with whores: therefore the people that doth not vnderstand, shall fall.

* 1.188THis is a rendring of a reason wherewith the Prophet confirmeth it to be most meet and right that these fornicators against God, should themselues also in their owne houses for a punishment see and suffer those most filthy fornications. Therefore this part of this verse is to be read by way of interrogation, or asking of a question: as thus: will I not, or shall I not visit your daughters when they are harlots, and your spouses, when they are whores? For that these separate with harlots the which they sacrifice with whores?* 1.189 Further there is here set downe a comparison and proportion to expresse more cleerely this equitie of the punishment of God against them, to wit, That as these doe separate or put apart all the best & most choyce of their goods, to sacrifice vnto Idols together with their whores (for with Idolators these vices for the most part are common and goe together, to wit, spirituall fornication and bodily whoredome, the which are committed together, and in the same Temples. For as one sayth, the women come thither, that is, to those Temples for to beholde and gaze, they come that they may be beheld and ga∣zed vpon: and therefore, that place sayth the same writer, hath the hurts & losse of chast shamefastnes, that is in those places they are many times dishonested.) So thē as they giue & bestow euery their best things vpon their Idols, when as they commit spirituall whor∣dome with them: likewise shal those women kinde whom they ac∣count most deare as are their daughters, & their spouses, play the whores and harlots most impudently, or shamelesly among them. Lastly, the conclusion of this whole place is added in these wordes:* 1.190 This people that doth not vnderstand, shall fall or perish: to wit, be∣cause they are without the true knowledge, worship, and feare of

God. For here (vnderstanding) without the which the Israelites are sayd to be, doth not only comprehend the true knowledge of God, but also his true worship and fear, or the practise of this knowledg as in 1. Ioh. cap. 2. ver. 4. where he writeth: He that sayth, I knowe him, (that is, God) and keepeth not his commandements, is a lyar, and the trueth is not in him. For these two are alwaies to be linked toge∣ther, to wit, knowledge and practise.

Vers. 15.

Though thou, Israel, play the harlot, yet let not Iudias sinne: come not ye vnto Gilgal, neither goe ye vp to Beth-auen, no•• sweare, the Lordliueth.

* 1.191AN admonition, the which properly appertaineth vnto the peo∣ple and kingdome of Iudah, at that time separated from the kingdome of Israel. For the Iewes are admonished, that they also sinne not after the example of the Israelites their brethren, and neighbours: and that they mingle not themselues with them, or defile themselues in their Idolatries, or any other their sinnes what∣soeuer. For it appeareth sufficiently, that the Israelites by the ex∣ample of the Iewes, and the Iewes by the following of the Israelites, ranne into all wickednes. Read for proofe hereof Ezech 16. from the verse 45. almost to the end of the chapter. Moreouer experi∣ence it selfe doth teach, that neighbour people are easilie corrupted by neighbour people. For those things the which are practised or done among people dwelling neere together, those which are their neighbours, and doe dwell neere vnto them, doe easily imitate or follow, and take vp the same. So the Romanes quickly receiued the South sayings of the Hetruscians. Wherefore we are both pub∣likely and priuately with all diligence to beware such so easie cor∣ruption and infection. For in this case also doth the rule of Paul 1. Cor. 15. hold: Euil communication corrupteth good maners.

* 1.192But this verse hath two partes. The first doth generally pro∣pound or set forth the prohibition or forbidding, that the Iewes should nor corrupt themselues after the likenes of the Israelites,* 1.193 and especially that they should not giue themselues ouer vnto Idolatry or Idols, the which is expressed by the word Fornication or playing the harlot. And this communicating or taking part with other men their wickednes, god calleth (sin or guiltines) that is a most grieuous offence cleauing properly vnto them which doe sinne after the ex∣ample of others: whereby they also become guiltie before God, as

they in like maner are guilty whom they doe imitate or follow: and therefore worthy of the iudgement of God. This guiltinesse, the which by the mouth of God him selfe is pronounced or declared a∣gainst those which are partakers of other mens sinnes (as Paul spea∣keth 1. Tim. 5. ver. 22. where he saith to Timothie, be not partaker of other mens sinnes) is opposed or set against the many excuses, the which those both alleadge, and also faine vnto themselues, that imitate or follow other mens deedes, and sinnes: for being reproued they make excuses for themselues. The second part of this verse is an explication, or making more plain of the sinne,* 1.194 from the which the Iewes especially were to abstaine. He therefore rehearseth two sortes of Idolatry, common and most vsual among the Israelites (I confesse) but yet horrible before God. The one for that they went to Gilgal and Beth••el (the which here is called Beth-auen) that they might there doe seruice and sacrifice vnto their Idols.* 1.195 Gilgal in this place I take not for the border of the kingdome of Israel, and as it deuided the boundes thereof from the kingdome of Iudah: but for a most famous Idol Temple, the which was builded in those places, and was commonly of all the Israelites frequented or gone vnto, and with great superstition worshipped and had in re∣uerence. See hereafter cap. 9. vers. 15. cap. 12. ver. 11. And before Amos 4. ver. 4. and cap. 5. ver. 5. Beth-auen is named for Beth-el,* 1.196 to procure hatred vnto that place by so hard and bad a name. For it was now no longer the house of God (as the name doth importe) but an house of Idols, or of iniquitie and wickednes, as Beth-auen doth signifie. Concerning the naming of it Beth-el read Gen. 28. ver. 19. There was more ouer another Beth-auen, and by the pro∣per name thereof so called in the promised land, the which is di∣stinguished and seuered from Beth-el, and was in the borders of the tribe of Beniamin neere vnto Hai, whereof read Iosh. cap. 7. ver. 2 and cap. 18. ver. 12, 13. Hereof we doe gather, that glorious and godly names of Cities doe not excuse them before God, or couer the euils that are there by the citizens committed. So the Temple of God is called, a denne of theeues. For the names are changed the things being changed, or else godly names doe turne vnto the greater hurt both of the places, and also of the inhabitants or dwel∣lers in them, if they in godlinesse bee not answerable vnto their names.

* 1.197The second kinde of their most filthy Idolatry, is the propha∣nation or defiling and abusing of swearing. The which is then

done, whē as we either sweare by the name of idols only, as is foūd fault withall Amos 8. ver. 14. when he sayth: They that sweare by the sinne of Samaria, and that say, Thy God, O Dan, liueth, & the ma∣ner of Beer-sheba liueth, euen they shall fall, and neuer rise vp againe: or when as together with the name of the true God the name of ••∣dols is vsed also in swearing. So was it at that time vsed to be done by the Israelites, the which the Iewes in this place are forbidden to imitate or follow. And against these that sweare by God and by i∣dols, the Prophet Sophonias cap. 1. ver. 5. threatneth that God will plague and punish them, where he writeth, that God will cut off them that worship the host of heauen vpon the house tops, and them that worship and sweare by the Lord,* 1.198 and sweare by Malcham. For wee must sweare only by the name of the true God, and not by the name of Idols, or Saints. And therefore Deut. 6. ver. 13. Moses giueth this commaundement vnto the Israelites, saying: Thou shalt feare the Lord thy God, and serue him, and shalt sweare by his name. And Iere. cap. 5. ver. 7. accounteth this swearing by other thē by the true God, to be a forsaking of God, and a sinne so great that God cannot spare them that vse it, speaking there in the person of God after this ma∣ner: How should I spare thee for this? Thy children haue forsaken me, and sworne by them that are no Gods?

Vers. 16.

For Israel is rebellious as an vnruly heifer. Now the Lord will feede them as a Lambe in a large place.

* 1.199THis is a reason, why the Israelites are not to be imitated or fol∣lowed of the Iewes, and this same reason is two-fold. The first is taken from the most foule and filthie fruit of the idolatrie, & wic∣kednesse of the Israelites. And this is, That the Israelites being giuen ouer vnto those their sinnes, [unspec 1] and throughly inured and acquainted with them, haue now ceased by any meanes to bee ruleable and o∣bedient vnto God: nay they haue vtterly shaken off his gouernmēt and yoke, as an vnruly heifer. Therefore lest the selfe same doe hap∣pen vnto the Iewes, let them not bee partakers of the sinnes of the Israelites. And this is a description of wickednesse altogether past recouerie. For they are not compared vnto men in such sort rebel∣lious: but vnto bruit beasts, and vnreasonable creatures, to the end that the blockishnes of these rebellious and stubborne persons may be shewed, and their foolish and peeuish minde bee described and layd forth as it were in his colours.

* 1.200The second cause is, a most lamentable effect of the same stub∣bornnes of the Israelites against GOD, the which followed their idolatrie, and falling away from the true worship of GOD. And this is a most grieuous iudgement of God, wherewith they are ••••••ortly to bee punished, the which estate and condition the Iewes should not vnwisely drawe and pull vpon themselues. And this iudgement of God against the Israelites is painted out vnder a si∣militude taken from the estate of a poore lambe of an yeare olde, and most fearefull, yea solitarie also, and feeding in a ground or field of roomth and largenes enough indeede, but where as it can see no other sheepe with it. Vnder this similitude is foretold the laying waste of the land of Israel, by reason of their sinnes, the which then first happened, when as the three tribes which were beyond Ior∣dan, were carried away by the Assyrians: and afterward when as the other tribes of the kingdome of Israel were caried away also by the same Assyrians. Therfore let not the Iewes pull vpon themselues the like punishment: and so consequently let them not bee parta∣kers of their sinnes.

Vers. 17.

Ephraim is ioyned to idols: let him alone.

* 1.201THis is the conclusion, whereby the most miserable estate of the Israelites is described, that they were now vtterly and whollie become idolaters: and therefore there is no part to bee taken with them, but they were to be forsaken and left in that their filthinesse, as those that were not at all to bee cured.* 1.202 Now some doe attribute these words vnto God speaking vnto the Prophet: others attribute them vnto the Prophet himselfe speaking vnto the Iewes. In effect it is all one. Yet I for my part had rather haue them to be the words of the Prophet concluding and ending that his exhortation vnto the Iewes in the name of God.* 1.203 It is therefore the conclusion by way of an Epiphonema or acclamation, like as was before vers. 11. of this chapter.

* 1.204This conclusion containeth two things. The one sheweth that this people of the Israelites, and the same vniuersally (for so by the figure Synecdoche I doe in this place take Ephraim for the whole kingdome of Israel) doth now whollie cleaue and is ioyned vnto their idols, and idolatrie, and hath fallen away vtterly from the true God and his worship. And therefore that now there is not one drop of true godlinesse remaining in them. The other part, [unspec 2] teacheth that

which is the consequent, or followeth of the former, That therfore this people is to bee fled from of the godly, the which haue a desire to serue God sincerely or purely, and haue not a minde to defile themselues, or at least wise which would not themselues also fall in∣to the most great daunger of falling away from God. So Paul. 2. Cor. 6. forbiddeth that we should not haue fellowship with the infi∣dels or vnfaithfull ver. 14.15.16. Be not (sayth he) vnequally yoked with the infidels. For what fellowship hath righteousnesse with vnrigh∣teousnesse? and what communion hath light with darknes? And what concord hath Christ with Belial? or what part hath the beleeuer with the infidell? And what agreement hath the Temple of God with idols? So the people of God are commanded to get them out of the midst of Babylon Apoc. 18. ver. 4. Goe out of her my people (sayth the voyce from heauen) that ye be not partakers in her sinnes, and that ye receiue not of her plagues. So Isai 48. ver. 20. Goe ye out of Babel: flee ye from the Chaldeans with a voyce of ioye. Furthermore, those images ori∣dols are here called (Gnat sabbim) either for that they bring labour and sadnes in fearing of men:* 1.205 or because they were the pictures of things labouriously polished, framed, or wrought. And by this meanes the vanitie and filthines of idols is declared and described, how greatly soeuer notwithstanding they bee esteemed of their i∣dolaters and worshippers.

Vers. 18.

Their drunkennes stinketh: they haue committed whore∣dome: their rulers loue to say with shame, Bring ye, bring ye.

* 1.206A Confirmation of the former conclusion by their most filthie v∣suall, and commonly reigning works. For the vices of the Israe∣lites which are here reckoned vp, are the fruites and effects of that their falling away from God, by the which all order, gouernment, modestie, iustice, is declared to be taken away among them. And therefore all publike honestie is signified to bee now banished, and absent from them. And here the Prophet reckoneth vp three vices most vsuall among them, nay, which were rife in euery one of the people,* 1.207 to wit, Drunkennes, as before ver. 11. with the which hee matcheth continuall fornication, and such as in a maner was com∣mon and openly vsed,* 1.208 as before ver. 11. The third vice, is Couetous∣nes, and that in their very Iudges, whose words here expressed by the figure Mimesis,* 1.209 or imitation, or vttering them, as the Iudges, in their owne persons, were wont to doe, to wit (Bring ye, bring ye)

doe shew how knowne, shameles, and vnbrideled the begging of these Iudges was, who shamed not openly to craue gifts. Yet doe these corrupt or spill the very best Iudges, and do blinde their eyes, and therefore Deut. 1. ver. 15.16. Moses sayth, that he charged the Iudges to iudge righteously, and that they should haue no respect of persons in iudgement, but should heare the small as well as the great. And Amos cap. 4.1. vpbraydeth thē in like sort, as doth our Prophet in this place, for that they say to their masters, Bring, and let vs drinke. And this shameles begging in Iudges and others of the like affection, Salomon Prouerb. 30. ver. 15 pleasantly expres∣seth, when he sayth: The horseleach hath two daughters, which crye, giue, giue. But where as he calleth them stubborne or vnrulie wine, (for so according to Tremelius, he translateth that which others translate, their wine stinketh) this is the figure Metalepsis,* 1.210 or Trans∣supmtion (but others cal it rather Metonymia, of the which reade O∣seas cap. 4. ver. 1.) where the deedes or effects of men, are attributed vnto the things themselues, with the which men being moued, doe the same. As here for example, when he followeth this translation (their wine is sturdie, stubborne or vnrulie) sturdines, stubbornes, or vnrulines is attributed vnto the wine, the which is in the men that drinke too much of the same, whereby they become bold, stub∣borne, sturdie, and vnrulie, when they are drunken, that is, full of wine. So a worke or writing is called learned, by the which men doe become, or, are made learned. Compare with this place Pro. 20. ver. 1. where in like manner that is sayd of the wine and strong drinke it selfe, the which is in men that take too much, or are ouer∣come with the same: Wine (sayth Salomon in that place) is a moc∣ker (that is, it maketh men that are drunken with it, to be mockers) and strong drinke is raging, (that is, setteth men in a rage or a mad∣nes, when they take too much of it) and whosoeuer is deceiued there∣with is not wise. For drunkennes thrusteth forth the coward, or vn∣armed man into battel, and maketh men dull, not forecasting of pe∣rils or daungers that may insue, and so consequently, bold and de∣sperate. Finally wines, some are called pleasant, otherwise swinish, othersome lyonish, because that they make men to be such, that are drunken with it, to wit, in conditions and maners like vnto swine, or lyons. Further, all these vices are amplified, or rather the most desperate estate of the Israelites past recouerie, by the maner of ex∣cuse, where with these fellowes did couer themselues: to wit, They cast ouer their vices as a cloake the publike licentiousnes or disor∣der

and ignominie, or reproach. So then reproach and shame was their recouering, their buckler, or defence, and helpe when they were reproued. And moreouer this place sheweth, if there bee any bad custome, or if any vices doe publikely reigne and get the vp∣per hand, that the same notwithstanding bring or giue no p••rdo•• or excuse vnto sinnes, or men that doe sinne. For Paul Rom. 1. ver. 21. teacheth, that the generall ignorance of the heathen was not by the vniuersalitie thereof priuiledged against God his iudgemēt, be∣cause that they had so much light left vnto them by the view of the creation, as made them voyd of all excuse, for that knowing God, they did not glorifie him as God, neither were thankfull. For the onely word of God written ought to bee vnto vs for a true rule of our whole life against all licentiousnes or disorderous liuing and li∣bertie in sinning,* 1.211 bee it neuer so publike, common, and vnpuni∣shed.

Vers. 19.

The winde hath bound them vp in her wings, and they shall be ashamed of their sacrifices.

* 1.212AN answere vnto the last part of the former verse, wherewith ob∣stinate or stubborne persons, doe thinke with themselues to co∣uer very well themselues and their vices, when as they obiect the common manners, bee they neuer so corrupt, shamefull, and re∣prochfull, for a buckler for their sinnes. God therefore maketh an∣swere that all such excuses are vaine, and not worth a rush. And this their vaine and balde excuse he sheweth and setteth out by a simi∣litude and Metaphoricall kinde of speaking,* 1.213 when as he sayth, that the winde shall carrie away with it this defence or reproach, that is, this publike course and excuse of their liuing, and binde it to her wings to bee conueied into the vtmost and vnknowne parts of the world, so that there shall no such excuse as this remaine for them. So in this sense sinnes are said to be cast into the sea. So a Poet saith speaking of periuries, And he commandeth the swift South windes to carrie them into the sea: whereas he teacheth that periuries are not to be seared, or that they are to be contemned, or set at naught, These men therefore shall be confounded and ashamed, whatsoe∣uer faire glose they set vpon their idolatrie, and whatsoeuer defence they seeke from any where. Wherefore he concludeth, These stub∣borne and stiffenecked persons shall be ashamed in the ende, be∣cause of their idolatrous sacrifices, neither shall the common going

of this sinne without punishment excuse them vnto God. Let the whole world marke this, and by the same learne to be wise.

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.

* 1.214A 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.

* 1.215But 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,* 1.216 the shewing or setting downe of the matter it selfe, whereof they are warned and accused.* 1.217 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,* 1.218 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.

* 1.219Now 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.* 1.220 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.

* 1.221THe 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.* 1.222 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.* 1.223 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:* 1.224 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.

* 1.225THe 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.

* 1.226And 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.* 1.227 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,* 1.228 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,* 1.229 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,* 1.230 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.

* 1.231A 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,* 1.232 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,* 1.233 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,* 1.234 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,* 1.235 The preposterous or ouerthwart desire of the vngodly persons, who then at last remember God in their most grieuous miseries and afflictions or troubles,* 1.236 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.* 1.237

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.* 1.238 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.

* 1.239AN 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.

* 1.240Last 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.

* 1.241A 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,* 1.242 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.* 1.243 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.

* 1.244The 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.

* 1.245AN 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.* 1.246 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.

* 1.247THe 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.

* 1.248Wherefore 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.* 1.249 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,* 1.250 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:* 1.251 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,* 1.252 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.

* 1.253AS 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,* 1.254 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,* 1.255 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,* 1.256 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.

* 1.257 When Ephraim sawe his sicknesse, and Iudah his wound, then went Ephraim to Asshur, and sent vnto* 1.258 King Iareb: yet could he not heale you, nor cure you of your wound.

* 1.259ANother 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.

* 1.260This verse hath two parts. The first setteth forth the sinne of these peoples seuerally. Therefore I interpret the particle van,* 1.261 (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.

* 1.262THe 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,* 1.263 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.

* 1.264The 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.

* 1.265AN 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.* 1.266

* 1.267Therefore 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:* 1.268 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.

* 1.269Further, 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,* 1.270 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,* 1.271 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.

CAP. 6.

Vers. 1.

Come and let vs returne to the Lord: for he hath spoyled, and he will heale vs: he hath wounded vs, and he will binde or vp.

* 1.272THis is a continuing of the sermon, the which was made in the chapter before going. For in the last verse he had sayd that the godly Israelites being at the last stirred vp with so many miseries and punishments should seeke the face of the Lord, and most ••••∣ligently make haste and runne vnto him. The which in my iudg∣ment is to be referred vnto diuers times; as for example, vnto the beginning of the raigne of Oseas the last King of the Israelites. 2. King. 17. vers. 2. For he was, though bad, yet not so bad as oth•••• Kings before him:* 1.273 vnto the times of King Ezechias, where some of the Israelites repented. 2. Chron. 30. vers 25. And lastly, vnto the times of Iosias King of Iudah, when hee held the Passeouer, 〈◊〉〈◊〉 it is 2. King. 23. Also 2. Chron. 34. vers. 19. Nowe then the Pro∣phet sheweth and declareth the selfe same thing, namely, how o•• after what sorte they shall seeke GOD. For hee teacheth howe great their diligence shall bee, and their indeuour in knowing the true God, and in seeking of him. Wherefore the Israelites are by the figure Prosopopoeia or sayning of a person, brought in speaking,* 1.274 to the ende that their conuersion vnto God may bee the better set before the eyes of the Readers.

* 1.275And this verse hath two especiall things to be noted. First, the godly their stirring vp and exhorting one another to returne vnto God. See the like in the godly Isai 2. vers. 3. where you shall find it thus: And many people shall goe and say: Come and let vs goe vp vnto the mountaine of the Lord, to the house of the God of Iaacob, and

he will teach vs his wayes, and we will walke in his pathes. And they shal desire not only to come vnto God a little way, or in some part: but also to be conuerted, or turned vnto him, that is, with all their heart to repent, and now henceforth to become subiect vnto God: to follow his word as a light shining before them: and they will haue a minde vtterly to cast away their Idols. And this conuersi∣on or turning vnto God, is the chiefest part of repentance, and as I haue sayd, springeth of true sayth in Christ.

* 1.276In the second place the cause of their exhorting one another is to be obserued or marked. And this is the only mercy, bounteousnes and loue of GOD through Christ towards those that are his, how∣soeuer they haue been rebellious and disobedient before, the which his loue it is easie to gather by his promises towards them in all the holy Scriptures. So then by the laying hold on the mercie of God towards them, and that by true confidence or trust of minde, euen the godly themselues, who before had most grieuously offended God▪ do notwithstanding come home againe, and conuert or turne vnto him. For they know that God will heale and binde vp their wounds. For as the Psalmist sayth Psalm. 147. vers. 2, 3. The Lord doth build vp Ierusalem, and doth gather together the dispersed of Is∣rael. He healeth those that are broken in heart, and bindeth vp their sores. And Psalm. 103. vers. 3. He forgiueth all thine iniquity, and health all thine infirmities. And Isai 57. vers. 18. God sayth of the recalling of the sinner: I haue seene his wayes, and will heale him: I will lead him also, and restore comfort vnto him, and to those that la∣ment him. And therefore Ierem. 3. vers. 22. he crieth: O ye disobe∣dient children, returne and I will heale your rebellions. And the peo∣ple there make answere: Behold we come vnto thee. For thou art the Lord our God. And cap. 30. vers. 17. God most louingly and com∣fortablie speaketh vnto his church: For I wil restore health vnto thee, and I will heale thee of thy wounds, sayth the Lord, because they called thee, The cast away, saying, This is Zion, whom no man seeketh after. They desire then to returne vnto God, as vnto their phisition. This conuersion, is the other part of repentance.

Vers. 2.

After two dayes will he reuiue vs, and in the third day he will rayse vs vp, and we shall liue in his sight.* 1.277

AN amplification of this benefite of God taken both from the greatnes, and also from the speedines of the same. From the

greatnes,* 1.278 for that God in such sorte cureth and healeth those that be his, that not onely their woundes growe together, and be made whole and sound againe: but also their former strength, might, courage, lustines and liuelines shall a fresh and fully be restored vnto them againe by God, how greatly and grieuously soeuer they were wounded before. The which thing the Prophet doth signifie by the wordes of (reuiuing and raysing vp) Examples hereof wee doe see in the myracles of Christ done vnto mens bodies, in the which the diseased were in such sort healed, that there remained no print or token of the former infirmitie had it continued or hanted them neuer so long. And therefore Christ sayd: Arise, take vp thy bed, and walke. Iohn 5. And likewise Act 3. vers. 8. it is reported of the lame cripple begging at the gate of the Temple, that he was in such sorte restored by Peter and Iohn, that hee leaped vp, stoode, and walked. And doubtles concerning our spirituall woundes also, that is to say, our sinnes, Christ doth in such sorte take them away, that after the last resurrectiō, neither the punishment, nor the guilt, nor any senfie of them remaineth, or shall remaine in vs. For all these things Christ shall heale and destroy in vs, so that wee may boldely say, as it is in Paul. 1. Cor. cap. 15. vers 55. O death, where is thy sting! O hell,* 1.279 where is thy victory? Nay Christ shall then re∣store vs vnto a farre better condition and estate then was that, which wee should haue had by the first Adam, when hee was pure, without sinne, and in his innocencie, by howe much our hu∣mane nature is more neerely and straightly ioyned with God, that is to say, with the fountaine it selfe of goodnes in Christ (as who namely is true God, and true man, in one and the same person) then in Adam, who only was the Image of God, but not God him∣selfe, as Christ is. And this is the greatnes of GOD his bene∣fite towardes his, the which is prepared for vs by Christ a∣lone.

* 1.280The speedines of the same benefite is described and set forth to be very great. For within the space of two dayes, or at the fur∣thest, of three daies, God bestoweth vpon his Church these so great benefites, that is to say, in a very shorte time. For the mention, or wordes of (two dayes and three dayes) doe signifie a most shorte space.* 1.281 For God alwayes helpeth those that are his, when neede is, and in the very poynt and pinch, or moment and minute of time that he thinketh conuenient. For as Paul teacheth vs 1. Cor. 10. vers. 13. God is faithfull, which will not suffer vs to be tempted aboue

that we be able, but will euen giue the issue with the temptation, that we may be able to beare it. Touching this power of God in bring∣ing most hard things to passe, and in helping of those that are his, there is a most notable, & of al other a most excellēt example in the resurrection or rising again of our Lord Iesus Christ: of whom for this cause many doe take and expound this place but too stricktly or narrowly. For it appertaineth generally vnto euery helpe of God, the which he performeth towards his. And the same is al∣waies in respect of God speedie, howsoeuer it may seeme vnto our impatient flesh vnto the contrarie, vnto whom notwithstanding it is ioyfull and welcome whensoeuer it commeth.

Vers. 3.

Then shall we haue knowledge, and indeuour our selues to know the Lord: his going forth is prepared as the morning, and he shall come vnto vs as the raine, and as the latter rayne vnto the earth.

* 1.282THe second amplification of the former benefite of GOD to∣wards his that doe truely repent from their idolatrie, and wic∣ked life. And this amplification is drawen partly from the increase, the which shall daylie be more and more: and partly from the fruit and profite the which shall growe thereon, and appeare most great, as it were from a rayne that falleth vpon the earth in due season. Therefore this benefite of God shall not be momentary, or for a little and a short time: but continuall. For the godly shall goeforward, and profite daylie more and more in the true know∣ledge of God out of his written word, the which selfe same is the fountaine and cause of their conuersion or turning vnto God. They shall therefore know God, the which thing is opposed or set against that same ignorance, the which the Prophet reproued in them be∣fore: and they shall goe forward in that same true knowledge of God, and shall dayly in the same haue more happy successe, pro∣fit, and growing forward. The fruite of the same benefites of God shall be most plentifull, the which is vnderstood by the cause ex∣pressing one thing in words, and in sense and meaning betokening another thing. For this comming of God vnto those that are his, and his fauour and help is compared vnto such a rayn as commeth in due season, yea to the latter rayne, that is, such a raine as falleth in Summer. And this rayne is wont to bring forth most plentifull fruit. Againe, it shall be as the morning, that is to say, then shall

the presence of God be vnto his most ioyful and welcome.* 1.283 These Metaphors doe liuely paynt out the exceeding great gladnes of the godly, and of the Church, when as it is healed and holpen by God.

Vers. 4.

O Ephraim, what shall I doe vnto thee? O Iudah, howe shall I intreate thee? For your goodnes is as a morning cloude, and as the morning dew it goeth away.

* 1.284AN admonition, whereby God exhorteth those which are his be∣ing thus brought into the way to continue, that they doe not faint, waxe wearie, giue backe of that their earnestnes, and become colde afterwardes, the which is a vanity, lightnes, and inconstan∣cie in good things, that haunteth all men, yea euen the godly. And God here by the figure Hypophora,* 1.285 or answering of an obiection sheweth, if they depart from that right way the which they haue once entred into, that this commeth to passe not through his, but through their owne fault. For he hath sufficiently and throughly done his parte in teaching them both by words and also by stripes: but they on the contrary parte haue alwayes shewed themselues light and inconstant, and so also will hereafter shew themselues to bee.

* 1.286But this verse hath two partes. The first is the answering of an obiection that might bee made, whereby God most iustly re∣moueth from himselfe all the whole blame both of the former wic∣kednes of the Israelites,* 1.287 and Iewes, and also of their rebellion which should follow. So then in this place the same God speaketh vnto both the Israelites, and also the Iewes, because he was the God of them both. The like he doth Isai 5. vers. 4. in these words, when hee sayth: What could I haue done any more to my vine∣yarde?

* 1.288The second part is a turning of the fault of them both vpon thē∣selues because of their lightnes, and continual inconstancie in wel∣doing and thinking. For by and by both these peoples fell vnto i∣dolatries, and vnto a lewd and wicked life, as appeareth by the ho∣ly histories, vnder Ioas king of Iudah 2. Chro. 24. vers. 17, 18. And after the death of Iehoiada, came the Princes of Iudah, and did reue∣rence vnto the King, and the King hearkened vnto them. And they left the house of the Lord GOD of their fathers, and serued groues and idols: and wrath came vpon Iudah and Ierusalem, because

of this their trespasse. Vnder Manasses 2. Chron. 33. who succeeded Ezechias a singular good Prince. Also vnder Oseas king of Israel, 2. King. 17. These examples ought to feare and to moue vs. Ther∣fore let vs take heede, ••est he that now standeth, do fall afterwards,* 1.289 as Paul counselleth 1. Cor. 10. vers. 12. Moreouer, vnder the Me∣taphors both of dewe, which riseth in the morning, and forthwith melteth away: also of a morning cloude which is by and by dis∣solued, or vanisheth away, there is notably described the lightnes, vanitie, and inconstancie of the nature and disposition of man in wel-doing, and wel-willing, that no man should trust in his owne strength. From whence then commeth our perseuerance or con∣tinuance in good things but from God?

Vers. 5.

Therefore haue I cut downe by the Prophets: I haue slaine them by the words of my mouth, and thy iudgements were as the light that goeth forth.

* 1.290A Confirmation of this turning of the fault vpon the Israelites and also vpon the Iewes taken from the worke of God himselfe, the which is here described to be twofold. The one, The matter it self, that is to say, the punishments by the Prophets threatned vnto them sinning, the which afterwards came to passe vpon them: yet for all this did they not repent.* 1.291 And thus much doth God signifie by his Prophet Isai cap. 1. vers. 5. where he sayth: Wherefore should ye be smitten any more? for ye fall away more and more: the whole head is sicke, and the whole heart is heauy. And so he noteth the conti∣nuance in their sinne by the Prophet Ieremie cap. 2. vers. 22. spea∣king thus: Though thou wash thee with nitre, and take thee much sope, yet thine iniquitie is marked before me, sayth the Lord. There∣fore by these words of (slaying and killing) by the Prophets, are sig∣nified the iudgements of God, the which fell out indeede vnto both these peoples because of their sinnes. For then these were both slaine and killed, as appeareth Zach. 1. vers. 6. where God speaketh vnto them after this maner: Did not my words and my statutes, which I commanded by my seruants the Prophets take holde of your fathers? And they returned, and sayd, As the Lord of hosts hath determined to doe vnto vs, according to our own wayes, and according to our works so hath hee dealt with vs. And they were slayne by the wordes or mouth of God, that is, by those threatnings, the which the Pro∣phets at the appoyntment and commandement of God did deliuer

and declare vnto thē by mouth. But these phrases or kinds of spea∣king doe not giue vnto the Prophets, or Apostles, or their Succes∣sors the power of any earthly sword, the which God hath reserued, or giuen vnto the politike Magistrate onely, as Paul teacheth Rom. 13. and 2. Cor. 10. ver. 4. he witnesseth, that the weapons of their war∣fare are not carnall, but mightie through God to cast downe holdes. For these words, sword, slay, kill, &c. are Metaphoricall or Allegoricall.

* 1.292The other worke of God is, that the selfe same God in his law, (wherein hee hath plainely and clearely declared vnto men his iudgements and will) hath taught them sufficiently, what was to be followed and done: and also what was to be auoyded and left vndone. Therefore whether men bee moued either by feeling of stripes, or else with doctrine alone, God laide both these meanes before them, and was purposed both these waies to keepe them within the compas of their dutie. Wherefore these wordes (The light of thy iudgements, &c.) I doe take and vnderstand of the lawe of God, the which was giuen by Moses, wherein is set downe more clearely then the day light the duetie of man, the iudgements of God laid open, and the care of God shewed for the instructing of vs aright in euery respect, to the end that men which liue wicked∣ly may be made vnexcusable.

Vers 6.

For I desired mercie and not sacrifice, and the knowledge of God more then burnt offerings.

GOd repeteth the summe of all the commandements, the which he taught them, least hee might leaue them any excuse of their ignorance:* 1.293 or that they should not seeme iustlie to complaine, as if they were punished vndeseruingly. For these men complained of the iudgements of God brought forth against them, as not deser∣uing the same, as if they had fulfilled the lawe of God, whilst for∣sooth they offered sacrifices diligently,* 1.294 and obserued and kept the onelie outward ceremonies of his law. But God answereth, that he did not chiefely and especially desire those sacrifices, and outwarde things: but rather mercie towards their neighbour, and the true knowledge of himselfe out of his holy word written. Therefore as there are two tables of the law of God: so is there in this place de∣scribed a double end thereof by the prophet, who beginneth at the second table, the effects whereof are better knowne vnto vs. For the end thereof is Mercie, Bounteousnes, or Charitie towards our

neighbour: and the summe of the first table is the true knowledge and vnderstanding of God. There is a like place vnto this 1. Sam. 15. ver. 22. Where Samuel saith vnto Saul, Hath the Lord as great pleasure in burnt offerings and sacrifices, as when the voyce of the Lord is obeyed? Behold, to obey, is better then sacrifice, and to hearken, is bet∣ter then the fat of Rammes. And Matth. 9. ver. 13. and 12. ver. 7. this selfesame place of Oseas is alleadged by Christ against the Scribes and Pharises. And Mic. 6. ver. 8. against those that trust vnto the mul∣titude of their sacrifices the Prophet speaketh thus: He hath shewed thee, O man, what is good, and what the Lord requireth of thee: surely to doe iustly, and to loue mercie, and to humble thy selfe, to walke with thy God. And Paul Rom. 13. ver. 8. willeth them, saying: Owe no∣thing to any man, but to loue one another: for he that loueth another hath fulfilled the law. See Paul Rom. 13.

Vers. 7.

But they like men haue transgressed the couenant: there haue they trespassed against me.

* 1.295AN Antithesis, or setting downe the contrarie vnto that which went before, wherby God sheweth, and opposeth, or matcheth the stubborne and most shamefull disobedience of the Israelites a∣gainst his diligence, in prescribing or setting down of holie and ho∣nest things vnto them. For this all care, and doctrine of GOD in teaching of them, did them no good at all: nay, they stoutly despi∣sed it, and treacherously brake the couenant of God. There is a like place, and setting downe of the contrarie vnto that which God re∣quired at their hands Psal. 81. ver. 10, 11. expressed in these words: I am the Lord thy God, which brought thee out of the Land of Egypt: o∣pen thy mouth wide, and I will fill it. But my people would not heare my voyce, and Israel would none of me. and so forth.

* 1.296This verse containeth two things. One, to wit, the contempt it selfe of God and his couenant shewed by the Israelites. The other, the maner, or the amplification of this contempt.* 1.297 As touching the contempt, these men transgressed the law of GOD, whereof hath been spoken before. And this his law hath God set downe & made as the marke and rule of all our actions, [unspec 1] without or beyond the cō∣passe whereof if any man raunge, he no doubt goeth awrie, and out of the way. Furthermore, he calleth this law a Couenant, because that by the comming in of this law, God and the people conditio∣ned and couenanted to and fro, or each with other, touching a cer∣taine

mutuall and perpetuall priuiledge and couenant betweene themselues, Exod. 20. Deut. 6. Rom. 9. ver. 4. Ephe. 2. ver. 12. And the people for their part couenanted to obey God: and God for his part conditioned to shewe himselfe a father of this people, by how much the more shamefull on their behalfe the breach of his law ap∣peareth for to be.

[unspec 2] The amplification of this contempt is herein, for that the Israe∣lites are sayd first, to haue transgressed and despised this couenant of God so contemptuously and reachelously, as if this couenant of God had been the couenant and condition of some vaine and mor∣tall baggage fellow, or some weake person of no request & regard. Secondly there is added, that they did this selfe same thing trea∣cherously, and against their expresse promise, and faith giuen vnto God.* 1.298 For so doth the Hebrew word signifie. And therefore this sinne and rebellion is the greater.

Vers. 8.

Gilead is a citie of them that worke iniquitie, and is polluted with bloud.

* 1.299A Confirmation of the Antithesis or contrarietie, taken from the examples of hainous sinnes in all degrees and orders of men. And first of all of the crueltie ranging euery where, and being com∣mitted of thē and among them, and reigning euen in whole townes and cities.* 1.300 For that of Gilead, or Galaad was knowne to euery bo∣die. For that countrie was at that time the shop, and house of all iniquitie and crueltie. Therefore I take Galaad for the countrie it selfe, in the which at that time euery citie was full of bloud, and wickednesse for want of punishment. And for this cause was that countrie afterward first punished by God most sharply, and also by infidels, as when it was first taken by Pul King of the Assyrians 1. Chro. 5. ver. 26. Further, the townes and cities of this countrie are called townes of them that worke iniquitie, townes flowing and defi∣led with bloud: finally, townes in which the print and footing of cruell persons is set so deeply, that they cannot be blotted or wiped out. The which kind of speaking carrieth a great vehemencie and force, and painteth out the most shamefull, and most cruell maners of the inhabitants or dwellers in that countrie. And therefore the Prophet Dauid Psal. 55. ver. 9, 10, 11. doth after such like maner de∣scribe the wickednesse of Saul, and of the inhabitants of Ierusalem, when he prayeth vnto God against their crueltie and subtiltie after

this wise: Destroy, O Lord, and diuide their tongues: for I haue seene crueltie and strife in the citie. Day and night they goe about it vpon the walles thereof: both iniquitie and mischiefe are in the midst of it. Wickednesse is in the midst thereof: deceipt and guile depart not from her streetes.

Vers. 9.

And as theeues waite for a man, so the companie of priests murther in the way by consent, for they worke mischiefe.

* 1.301A Laying out of the matter more plainly. For he sheweth by what meanes men grew there to be so wicked, and became to bee so cruell, and that not one sort of them alone, but all the degrees of this people. And first of all their priests, whom he teacheth secretly to haue agreed vpon, & to haue made meetings within themselues to slay and spoyle men; and looke what mischiefe soeuer, they had once conceiued in their minde, that same did they in the end lewd∣ly put in proofe and practise.* 1.302 Wherefore there is here contained a double accusation of the priests. The one, of their wicked meeting together to spoyle men vnder the pretence of godlinesse and sacri∣fices. That which one or two of thē alone doth not,* 1.303 but their whole order with one consent, as if they were certaine cōpanies of theeues besetting the passages and high wayes sides. After which sort Da∣uid setteth out the qualities and conditions of the oppressor and cruell man Psalm. 10. ver. 8. in these words: He lieth in waite in the villages: in the secret places doth he murther the innocent: his eyes are bent against the poore. Whereupon the societie, confederacie, or fellowship of these priests, is here called and compared vnto com∣panies of theeues that lye in waite for trauailers and passers by.

* 1.304The other accusation of the priests is, That whatsoeuer they de∣uised and thought within themselues wickedly and vngodly, the same doe they subtillie and craftilie put in execution and practise. In the first accusation therefore the crueltie and craftinesse of the priests is described: In the second their desperate lewdnes and wic∣kednes. Both these flatly agreeth with the popish sacrificing Masse priests, and may be fitted against them most truely: and let vs take heed that it may not be so iustly against vs also.

Vers. 10.

I haue seene villenie in the house of Israel: there is the whor∣dome of Ephraim: Israel is defiled.

* 1.305IN the second place he reckoneth vp the life of the Princes and rulers of the people of Israel. In the third, of the whole people,

mutuall and perpetuall priuiledge and couenant betweene themselues, Exod. 20. Deut. 6. Rom. 9. ver. 4. Ephe. 2. ver. 12. And the people for their part couenanted to obey God: and God for his part conditioned to shewe himselfe a father of this people, by how much the more shamefull on their behalfe the breach of his law ap∣peareth for to be.

[unspec 2] The amplification of this contempt is herein, for that the Israe∣lites are sayd first, to haue transgressed and despised this couenant of God so contemptuously and reachelously, as if this couenant of God had been the couenant and condition of some vaine and mor∣tall baggage fellow, or some weake person of no request & regard. Secondly there is added, that they did this selfe same thing trea∣cherously, and against their expresse promise, and faith giuen vnto God.* 1.306 For so doth the Hebrew word signifie. And therefore this sinne and rebellion is the greater.

Vers. 8.

Gilead is a citie of them that worke iniquitie, and is polluted with bloud.

* 1.307A Confirmation of the Antithesis or contrarietie, taken from the examples of hainous sinnes in all degrees and orders of men. And first of all of the crueltie ranging euery where, and being com∣mitted of thē and among them, and reigning euen in whole townes and cities. For that of Gilead, or Galaad was knowne to euery bo∣die. For that countrie was at that time the shop,* 1.308 and house of all iniquitie and crueltie. Therefore I take Galaad for the countrie it selfe, in the which at that time euery citie was full of bloud, and wickednesse for want of punishment. And for this cause was that countrie afterward first punished by God most sharply, and also by infidels, as when it was first taken by Pul King of the Assyrians 1. Chro. 5. ver. 26. Further, the townes and cities of this countrie are called townes of them that worke iniquitie, townes flowing and defi∣led with bloud: finally, townes in which the print and footing of cruell persons is set so deeply, that they cannot be blotted or wiped out. The which kind of speaking carrieth a great vehemencie and force, and painteth out the most shamefull, and most cruell maners of the inhabitants or dwellers in that countrie. And therefore the Prophet Dauid Psal. 55. ver. 9, 10, 11. doth after such like maner de∣scribe the wickednesse of Saul, and of the inhabitants of Ierusalem, when he prayeth vnto God against their crueltie and subtiltie after

this wise: Destroy, O Lord, and diuide their tongues: for I haue seene crueltie and strife in the citie. Day and night they goe about it vpon the walles thereof: both iniquitie and mischiefe are in the midst of it. Wickednesse is in the midst thereof: deceipt and guile depart not from her streetes.

Vers. 9.

And as theeues waite for a man, so the companie of priests murther in the way by consent, for they worke mischiefe.

* 1.309A Laying out of the matter more plainly. For he sheweth by what meanes men grew there to be so wicked, and became to bee so cruell, and that not one sort of them alone, but all the degrees of this people. And first of all their priests, whom he teacheth secretly to haue agreed vpon, & to haue made meetings within themselues to slay and spoyle men; and looke what mischiefe soeuer, they had once conceiued in their minde, that same did they in the end lewd∣ly put in proofe and practise.* 1.310 Wherefore there is here contained a double accusation of the priests. The one, of their wicked meeting together to spoyle men vnder the pretence of godlinesse and sacri∣fices. That which one or two of thē alone doth not,* 1.311 but their whole order with one consent, as if they were certaine cōpanies of theeues besetting the passages and high wayes sides. After which sort Da∣uid setteth out the qualities and conditions of the oppressor and cruell man Psalm. 10. ver. 8. in these words: He lieth in waite in the villages: in the secret places doth he murther the innocent: his eyes are bent against the poore. Whereupon the societie, confederacie, or fellowship of these priests, is here called and compared vnto com∣panies of theeues that lye in waite for trauailers and passers by.

* 1.312The other accusation of the priests is, That whatsoeuer they de∣uised and thought within themselues wickedly and vngodly, the same doe they subtillie and craftilie put in execution and practise. In the first accusation therefore the crueltie and craftinesse of the priests is described: In the second their desperate lewdnes and wic∣kednes. Both these flatly agreeth with the popish sacrificing Masse priests, and may be sitted against them most truely: and let vs take heed that it may not be so iustly against vs also.

Vers. 10.

I haue seene villenie in the house of Israel: there is the whor∣dome of Ephraim: Israel is defiled.

* 1.313IN the second place he reckoneth vp the life of the Princes and rulers of the people of Israel. In the third, of the whole people,

that, as I haue sayd, all the degrees and estates of that kingdome may bee held guiltie before God: and therefore there is here also contained a most euident confirmation and proofe of the accusa∣tion of the Israelites, the which was begun before, as in the former verses, to wit, 8. and 9. So then the Princes are accused of whore∣dome. And these are vnderstood questionles vnder the name of the house of Israel and Ephraim, as I haue sayd before cap. 5. ver. 1. But this whoredome is called an horrible matter, and a villanie, and no∣torious offence, to the end that in this place we should vnderstand not any kind of whoredome whatsoeuer to bee noted, but that the which of all other doth most greatly displease God. And that is i∣dolatrie, the which was first ordained and set vp by the Princes, by the King himselfe, and the Nobles of the kingdome of Israel, who were Ephraimites, and afterwards by the selfe same defended: af∣ter whose example the rest of the people committed whoredome afterwards, that is, worshipped idols, and polluted or defiled them∣selues before God. For such as are the Princes, sayth Plato, such the rest of the citizens are wont for to bee. The whole world frameth themselues after the example of the King. And therefore 1. King. 12 ver. 30. you shall finde, how easely the whole people were drawne vnto idolatrie, after that Ieroboam had once builded vp the Altars and golden Calues at Dan and Beth-el: For the people went (because of the one) of the calues, euen to Dan. And after this manner did the Princes of Israel sinne.

* 1.314The people also did afterwards pollute and defile themselues with the same idolatries and superstitions, vnto the which they saw their Princes to be giuen. And therefore it is added, Israel is defiled with whoredome, to wit, the which the Princes of this people of Ephraim did teach them. Wherefore now in this place, as I haue sayd before, I thinke the worde (Israel) to bee taken for the whole people. Therefore the sinnes, and especially the sinnes of idolatrie, excuse not the people before God.

Vers. 11.

Yea Iudah hath set a plant for thee, whiles I would returne the captiuitie of my people.

* 1.315AN amplification of the idolatrie, which reigned among the Is∣raelites. For in such price was it among them, in such honor, in such dignitie, so great was the loue of it, such the commendation, so earnest was their minde toward it, and such was the labour and

indeuour of these Israelites to spred it abroad among others, that they had infected Iudah it selfe also with this sinne. For the Israe∣lites had sowen the most shameful seedes therof among the Iewes, the which afterwards grew vp, and brought forth their crop, that is their fruite, and the same most vnhappie, and lamentable, but yet most plentifull, and speedie.* 1.316 Wherefore it is a Metaphoricall kinde of speaking, when as the contagion and infection of the idolatrie of the Israelites by them at the first conueighed, scattered, and im∣parted vnto the Iewes, and afterwards growing vp among the Iewes themselues, is called an haruest, (or as some translate it, a plant). Furthermore, the time is rehearsed, wherein the Iewes were in such sort corrupted and infected by the Israelites: namely, whilest God brought them backe againe being captiues, that is, taken by the Israelites. This historie appertaineth vnto the times of Achaz king of the Iewes 2. Chro. 28. for then were the Iewes ouercome & taken by the Israelites, yet were they liberally, and freely by them let goe againe. Through which benefite it is likely that the Iewes were moued to fauour both the Israelites, and also their religion, that is, their idolatrie: and from thence took those seedes, the which afterward grew vp, and made them more readie and forward vnto horrible idolatrie vnder Achaz their king, as appeareth 2. Chro. 28. ver. 22. and in that which there followeth. So easie doubtlesse is the nature of man to bee drawne into idolatrie, and with so small adoe can idolaters deceiue men, as the fish is beguiled with the baite. And so quickly, as it is 1. Cor. 15. ver. 33. doth euill speakings corrupt good maners. So also euen at this day many being rewarded with benefites from the Turke, doe first of all grow into a liking of Tur∣kish blasphemie: and in the end become Turkes themselues also. So in like manner in our time now, many professors of the Gospell become Papists, being allured with their bounteousnes and libera∣litie. For benefites doe often so beguile vs, that we fauour our be∣nefactors and weldoers to the reproch of God himselfe: the which notwithstanding ought not in any case to be allowed, nay, it is to be condemned.

CAP. 7.

Vers. 1.

When I would haue healed Israel, then the iniquitie of E∣phraim was discouered, and the wickednesse of Samaria: for they haue dealt falsely: and the theefe commeth in, and the robber spoyleth without.

AN ouerplus or addition vnto that which went before. For in the former chapter he declared the corruption of all degrees of this kingdome of Israel: but here he giueth in as it were for an aduan∣tage, or an ouer-draught and measure, the particular horrible and lewd corruption and course of life of the Nobles & Princes (whom before he had briefly reprehended with the rest) and doth more di∣ligently set downe and handle the same, as the fountaine and wel∣spring of all that corruption, the which he had condemned before. Wherefore this now insueth and followeth of the former argument or matter, which the Prophet hath alreadie handled, that the pub∣like state of this people may be knowne to haue been desperate, & very miserable: like as in the chapter before going, the priuate e∣state of these men was shewed to haue been corrupt and wretched.

* 1.317But this verse containeth three things. For first of all is shewed what was the occasion of finding out of this mischiefe, the which he hereafter rehearseth.* 1.318 And this was, That whilest God as a most ex∣cellent Phisition, laboureth to heale this people, and is desirous to deale with their sinnes and to cure them, as if it were diseases and wounds, and whiles he intendeth throughly to search into the cau∣ses of the same, as Phisitions vse for to doe: he doth at the last re∣peate, that the causes of all these euils are in the Princes themselues of this people, and in the very mother or head citie of the kingdome Samaria. For they doe most shamefully and fouly corrupt and spill the rest of the citizens and inhabitants with their example. For the experience of all ages teacheth that saying of Plato to be true, That such as the Princes and Rulers are, such also are the rest of the citi∣zens. And as one sayth, The examples of the Gouernors doe flowe forth vnto the people. The which thing also Isocrates in his Oration vnto Nicocles, and Agapetus vnto Iustinian the Emperour, doe write. By how much the more it behoueth Princes and Rulers to liue holilie, least that by their shamefull life they doe not only o∣uerthrow

themselues: but also their subiects. So then whilest the causes of these vices, which reigned in the people, are diligently sought into of God, the Princes are found out to bee the fountaines of this whole mischiefe.

* 1.319Another poynt in this verse worthie the noting is this, Who are here especially condemned and described. I answere, to wit, both the Princes themselues, that is to say, the King, and his familiars and friends the Nobles and Peeres of the Realme: and also the chiefe citie of the kingdome, Samaria. Therfore by the name of (Ephraim) is signified the Princes (out of which tribe the first king of this peo∣ple, to wit, Ieroboam, and so consequently the Princes, had their o∣riginall) and by the word (Samaria) is noted the head citie of the whole kingdome, and not any citie whatsoeuer, nor any one of the people whatsoeuer is here reproued by the Prophet. For the mise∣rable condition and estate of those which sate at the sterne of the common wealth, and their lewd and wicked life is here liuely de∣scribed, as the most plentifull and first head-spring of the rest of the wickednesse. And if in any place els of the holie Scripture the pub∣like desperat estate of any common wealth be set out, it is especial∣lie in this place, and in this kingdome of Israel.

* 1.320Now the third thing the which is to bee marked in this verse, is, What is said of these Princes and their head citie, that is to say, what maner of wickednesse, corruption and life this of theirs was. And first of all it is set downe in generall: then particularly by the seue∣rall parts and sorts of their lewdnes and wickednesse. And general∣lie, when as their wickednesse is termed iniquitie, and falsehood: nay in the plurall number wickednesses, and subtilties or falsehoods, that these Princes may be proued to haue abounded in all kind of lewd∣nes, together with their chiefe citie: and not with one or two hai∣nous sinnes: albeit notwithstanding that some sinnes hereafter reckoned vp, and some outragious offences were committed licen∣tiously among them, and with full sway reigned and florished. Fur∣ther, iniquitie and falsehood in this place do betoken vnfaithfull dea∣ling, the which hurteth and wrongeth our neighbour, against the law of God, and dutie of charitie: and that both in the deed it selfe (for they are sayd to haue committed falsehood, or to haue dealt false∣lie, that is, to haue effected their craftie counsailes) and also by de∣ceite, or sleights, and shifts, and lyes. For these Princes were most notorious lyars, deceiuers, most vaine. Now the suites and sorts of this wicked life, and that reigning in Samaria the chiefe citie of the

kingdome among the Princes are, at home Deceit: and abroad Violence. For at home they are theeues, as being such who by sub∣tilty and crafte take away from the poore that which is theirs, and deuise shiftes to pull from their subiects their goods. But abroad and without their cities they are gathered together by heapes, after the manner of theeues and robbers, to robbe and spoile euery man. The life of some Noble men of our time as they are called, could not be better paynted out then it is in this place represented and shewed forth vnder the name and person of the Princes and Rulers of Israel.

Vers. 2.

And they consider not in their hearts, that I remember al their wickednes: now their owne inuentions haue beset them a∣bout: they are in my sight.

* 1.321THe first amplification of the former wickednes, from the man∣ner of committing the same. For these Princes are in such sort theeues at home, & also violent & robbers abroad, that they burie within themselues all remembrance and feeling of the iudgements of God, as if either there were no God at all: or as if he were not iust, or not executing and taking punishment vpon the wicked deedes of men, especially of his owne people. The which is an e∣speciall argument or token of impiety or vngodlines and all retch∣lesse shamelesnes in all men, but chiefly in Princes. That which notwithstanding hath been in all ages, and is now adayes also to be seene in many Nobles and great men. Dauid Psalm. 50. vers. 21. after that in the person of God he hath blamed them for preten∣ding and making shew of religion, yet being in life and conuer∣sation most wicked, partners with theeues and whoremasters, de∣ceitfull, and slanderers, signifiyng these outragious offences to bee openly committed among them, he addeth: These things hast thou done, and I held my tongue: therefore thou thoughtest that I was like thee: but I will reproue thee, and set them in order before thee. And Psalm. 94. vers. 7. hauing before expressed the violence & arrogan∣cie of tyrants, declaring that in the committing of these things they cast off all remembrance and feeling of God, sayth: Yet the Lord shall not see: neither will the God of Iaacob regard it. There∣fore vnto that their wickednes these Princes ioyne for the most part notorious vngodlines also, as namely being such, who either vtterly denie God, or else take away his iustice and prouidence

from out of mankinde, and from out of the life of man.

* 1.322 Now their owne inuentions haue beset them about: they are in my sight.) This is an Antithesis or a setting down of the contrary vn∣to that which went immediately before of their supposall, that God seeth them not in the doing of these things, the which oppo∣seth or setteth against the former sencelesnesse and blockish minde of these Princes the perpetual or continual care of God cōcerning the doings & practises of men, & his thinking vpon the punishment of their wickednes. It is therefore so far off, that therefore GOD should not remember them, or thinke vpon the punishing of them, how great Princes soeuer they are, that their iniquitie is alwayes present before his sight: and doth on euery side beset them, and hemme them in, that in no part of them they can be seene sounde and pure, or remaine hidden or couered. For that their wickednes lyeth open on all partes, like as a garment the which men doe weare, or wherewith they are clothed on all partes, is to bee seene on euery side. There is a like place Psalm. 73. vers. 6. where the Prophet sayth of the vngodly puffed vp by prosperitie, That pride is as a chayne vnto them, and cruelty couereth them as a garment. And againe Psalm. 109. vers. 18. in these wordes: As hee clothed himselfe with cursing as with a garment, so shall it come into his bow∣els like water, and like oyle into his bones. Therefore what pardon soeuer men that are hypocrites may fayne vnto them for their sins, hauing forgotten God and his iustice, they are deceiued; be they of common people, or be they Princes. For God will punish them both in the ende: and the great ones the more grieuously, by how much they haue done the more hurt by their example. Touching this point, see Rom. 2. from the third verse and forward euen to the ende of the chapter. Let Princes therefore endeuour and la∣bour to bee an example or patterne of an honest life vnto the rest of the people.

Vers. 3.

They make the king glad with their wickednes, and their Princes with their lyes.

* 1.323THe second amplification of the wicked life of the Nobles and Peeres of Israel taken from the effects of the same. They with their lewdnes, which is heathen like and shamelesse, doe corrupt and vtterly spoyle, not onely themselues, but also the King himself, and other princes the which retained or kept some parcell of mo∣destie,

godlines, and honestie.

* 1.324Two things therefore are to be noted in this place, first, whom they make to be worse. Secondly, by what meanes they doe it. And for the first: They corrupt not the people alone (for as I haue sayd before,* 1.325 they doe put aside and turne the people also out of the right way by their example) but also the other Princes,* 1.326 in whome there remained some sparkes of godlines. And not only the prin∣ces, but they corrupt and spill the king himselfe also.* 1.327 By how much the more hurtfull is the wickednes of these Nobles vnto the whole cōmonwealth. For what can there be hole & sound in the rest of the body, when as the king, and the head it selfe of the kingdom is sick and ill at ease? And therefore in a sense not much vnlike Christ sayth of his Apostles and disciples Mat 5. ver. 13. Ye are the salt of the earth: but if the salt haue lost his sauour, wherewith shall it bee salted? It is thenceforth good for nothing, but to be cast out, and to bee troden vnder foote of men. And cap. 6. vers. 22. The light of the body is the eye: if then thine eye be single, thy whole body shall be light. But if thine eye be wicked, thē al thy body shal be dark. Wherfore if the light that is in thee be darkenes, how great is that darkenes? Doubtles the manners of the courtiers of our time are here by the Prophet most truely described, so that they cannot be more truely paynted forth by the pensil of the Painter.

* 1.328The Prophet likewise setteth downe by what meanes these selfe same doe win the Kings vnto them, to wit, They make them merrie, and glad with their flatterings, lyes, and wickednes. They deale therefore after this sorte, as that they would seeme onely to delight the king, whilest they liue so wickedly, forge lies, and final∣ly deale so lewdly. Thus then by little and little, and as it were by drop meal, they do drop & powre in the vilenes of their life into the mindes of kings vnder a pretence and seasoning or sawcing of the same with pleasure, the which they bring vnto Princes: and doe teach them to liue and to deale after the same manner, and with the same allurements.* 1.329 Pleasure, sayth Plato, is the bayte of euill. For we doe easily drinke in those vices, the which doe make vs merrie and withall doe offer and shew vs delight, although they be most shamefull and present poysons. Wherefore euen kings are to ab∣staine from all filthy pleasure, and to keepe a diligent watch and ward ouer those that are their friends and familiars. Let them shunne the wicked: and take vnto them the godly and vertuous, according vnto that patterne which Dauid setteth downe for the

ordering and reforming of a Princes house and Courte Psalm. 101.

Vers. 4.

They are all adulterers, and as a verie ouen heated by the baker, which ceaseth from raysing vp, and from Kneading the dough, vntill it be leauened.

* 1.330A More plaine laying open of this matter. For he sheweth forth that kinde of wickednes of Courtiers especiallie, wherewithall lewd and baggage Courtiers doe make glad and delight the king. And this is first of all, whoredome it selfe: and secondly, the rehear∣sing and boasting of their most shamefull companying and vnlaw∣full lying with women, whereby they stirre vp the king vnto lust, and delight him.* 1.331 So then these wicked Noble men are fornica∣tors, nay most filthy whoremasters, and most earnestly giuen that way first themselues, and secondly they are most shameles baudes vnto their kings. For by the figure Auxêsis, or incereasing of the matter as it were by degrees, & by a similitude taken from an ouen or furnace, and a Baker, is declared how burning hot this fleshy lust of these men, that is, of these Courtiers, is: for looke howe a furnace or ouen once heated by the baker, and from out of the which the fire hath not been remoued or taken away through any negligence or slouth of the baker, looke I say, how greatly that same furnace burneth, and is glowing hot: so hote, raging and burning is the lust of these Nobles and Courtiers, vnto the which also they doe stirre vp the king himself, and do in such sorte make him glad, and corrupt him. And what is more knowen and common at this day them these Arts in the Courts of Kings and princes, to allure kings, and to drawe them vnto their partes and sides?

Vers. 5.

This is the day of our king: the Princes haue made him sicke with flagons of wine: he stretcheth out his hande to scor∣ners.

AN amplification of the former wickednes of the Nobles and Courtiers from three places, namely, from the time, the adioints,* 1.332 and persons. And from the time, for that euen at the selfe same day that the king holdeth the remembrance of the kingdome ei∣ther giuen him by God, or obtayned by himselfe,* 1.333 or keepeth his birth day, neither doe they themselues abstaine from these intem∣perancies,

vices, corruptions, and drinkings: neither doe they suf∣fer or grant the king himself, or other Princes to abstaine. Yet these a e such daies in the which thanks are rather to be giuen vnto God, both by the Kings themselues, and also by their Princes, then af∣ter this maner, to giue ouer themselues vnto wantonnes and sinne: in as much as then they call to minde againe the remembrance of the benefite receiued from God, and the same indeede a most singular benefite. Example in the Psalm. 2. and 18.21. and 22. where Dauid celebrateth or keepeth the remembrance of his en∣stalling in his kingdome, or of his coronation. Example also in Mat. 14. ver. 6. where the birth day of King Herod is holden, albeit not in such manner as it ought to be. So then (the day of the king) is taken for that day, in the which the King holdeth and keepeth publikely the remembrance of some especiall benefite of God to∣wards him. And this was the first circumstance of time, the which increaseth this sinne of these Courtiers.

Secondly, the adioints also do make the former lewdnes of the Princes greater,* 1.334 to wit, For that they haue added vnto this burning lust of the flesh, or whoredome singular intemperancie, and sur∣fetting or gurmandise. For they drinke not wine out of cuppes, but out of flagons and bottels, the which they carouse all out, and that so intemperately, that both themselues, and also the King and other princes (the which by them are vrged vnto such quaffings) waxe sicke in the ende thereby. So then they sinne two wayes, namely, by the abusing of the gifts of God, to wit, meates and wine: and also their health (the which in like manner is the gift of God) the which by this meanes they doe lose, hurt, and impaire. And this is a signe and token of notorious and most intemperate gur∣mandise. And these vices alwayes for the most parte are linked and yoked together, namely, whoredom and surfetting or drunkennes. For as one sayth, without good cheare and wine lust is colde. But now there is added also a certaine third thing, that is to say, That the King being accustomed vnto such a loose, vnbridled and wic∣ked life, in the ende stretcheth out his hands to (or with) scorners, that is to say, is delighted with men that contemne or despise God, both learneth and alloweth or liketh their maners, and adioyneth himselfe vnto them. And finally at the last he himselfe casteth off all feare of God, all shamefastnes and modestie: by whose exam∣ples the rest also become scorners of God. Now a scorner, is a moc∣ker of God, as Peter epist. 2. cap. 3. ver. 3. calleth him, that is to say,

an open gyber and iester at the Godhead, power, and maiestie of God, so that he which is such a manner of person, can now no lon∣ger be kept within the bounds of his dutie, or be touched with any shame. Whereby is vnderstoode, howe lamentable and miserable the estate of those common-wealthes is, in the which such Princes beare rule as are giuen vnto drunkennes and wine, or els doe fol∣low whoredome. For they doe not onely neglect or foreslow the publike busines or matters of the common-wealth, growing bru∣tish and senselesse through wine and women, but also doe quench and put out in themselues and others all remnants of religion and sparkles of the feare of God through their example. Worthily therefore is surfetting in the Proverbs forbidden both vnto Kings & also vnto all those which haue the gouernment of the common∣wealth. Prov. 31. ver. 4, 5. where it is said: It is not for Kings, O Lemu∣el, it is not for Kings to drinke wine, nor for Princes strong drinke, least he drinke and forget the decree, and change the iudgement of all the children of affliction. And from hence also we learn howe Kinges by little and little are corrupted by Courtiers, and by certaine de∣grees are framed and drawne vnto great Iewdnesse and wicked∣nesse.

The third place of this amplification, is from the Persons.* 1.335 These whorehunting and drunken Noble-men, doe not onely corrupt themselues, nor the people; but others besides, yea euen the Princes of the kingdome, nay the King himselfe also, as I haue shewed be∣fore, vpon whome lieth the whole charge of the common-wealth. Wherefore these, whilest they spill the King, doe ouerthrowe the whole common-wealth, as being the publike enemies of the same. Thus then it appeareth, how great a mischiefe in euery kingdome the corruption of the Court is.

Vers. 6.

For they haue made readie their heart like an ouen, whiles they lie in waite: their baker sleepeth all the night: in the morning it burneth as a flame of fire.

* 1.336THe second amplification of the former wickednes, taken from the Consequent or that which followeth hereupon. In the ende these Nobles do so boile and burne with all kind of hainous sinnes, as an ouen or furnace is glowing hote, beeing most extreamely heated by the baker, and from whom the fire through negligence hath not beene remooued. Nay in the end they lie in waite against

their Kings and Princes. And in deede these commonly are the degrees, whereby at the last these courtly-nobles doe come vp and clime vnto this treacherousnes, that they lie in waite euen for their King himselfe, to take him away, and to destroy him, and to enter into conspiracies against him. First of all, they binde the King vnto them through their lewdnes, and besot him with all kinde of vices. Secondly, they cause him to become a mocker, that there may re∣maine in him no sparke of goodnes and honestie. Furthermore, when he will not be ruled by them in all points, then doe they af∣terwards disdaine & despise him, as a blockish person, and a dūme image. And finally, they in the ende conspire against him: or they set their minde against him, being now in such sort become a man infected and past all hope of recouerie in all kinde of sinne, that they doe lie in waite for him the selfe same their King. For looke in what common-wealthes or kingdomes such Courtiers and Nobles are,* 1.337 as in this place be described, there neuer wanteth store of con∣spiratours, seede of ciuill warres, and causes of seditions, the which by these parties are scattered and spread abroad. The which thing fell out in the kingdome of Israel, in the last times of the Kings of Israel. For Sellum killed Zacharias, Phaceias slewe Sellum, Phacee the sonne of Romelias killed King Phaceias. 2. King. 15.

Moreouer, the wicked minde of these Nobles is described by the metaphor taken from a furnace or ouen, as before ver. 4. that it may plainly appeare that these doe exceedingly boile and burne within themselues in all kinde of sinnes:* 1.338 and so long as they are and continue such, it is manifest that they themselues are burned of their owne sinnes. So Otho corrupted Nero, as Cornelius Tacitus reporteth. So the drudges and slaues of the Court spoiled and spil∣led the Emperour Commodus, the sonne of Marcus, as Herodianus writeth.

Vers. 7.

They are all whote as an ouen, and haue devoured their iudges: all their Kings are fallen: there is none among them that calleth vnto me.

A Confirmation of the former description of these Princes ta∣ken from the effects,* 1.339 the which are in this place reckoned vp three in number, and the same most grieuous, and such as doe wit∣nesse a most disordered estate of the common wealth, and a most miserable licentiousnes or ouer great libertie of vices. The first of

these is, a most exceeding great heate and violent sway of al vi∣ces, the which boyleth vp,* 1.340 and heateth in the breasts of these men, as a most hote furnace. And surely experience of things teacheth this to be most true, that nothing can be seene more wanton then the manners of these once forlorne Nobles: nothing more mala∣pert then their lust, nothing more shamelesse then their boldnes, and finally, nothing more hote and earnest then their desires, be they neuer so vniust and vnlawfull, in such sort forsooth doe they abuse the height and glorie of their authoritie and dignitie, as if there ought to be no let vnto them, nothing to hinder their wish∣ings, and as if all things were to be at their becke and commaund. Therefore whatsoeuer enterprise they would haue effected, be it neuer so shamefull, filthie, vngodly, and vniust, they thinke it law∣full to bring it to passe: and therefore in all their actions, their de∣sire of bringing the same about, and of putting them in practise, boyleth and seetheth as it were a most hote and fierie furnace.

* 1.341The second effect is, that these same wicked Courtiers doe con∣sume their Iudges, that is, both their Kings, and also their Princes, whome they ought to maintaine & increase. For partly they emp∣tie and draw drie the treasuries of their Princes, whome they haue at their owne commaund, and doe robbe and spoile the same, craf∣tily getting and stealing the Kings coyne into their owne handes: and partly they doe ouerturne and in the end destroy their Princes, and their most florishing estate with those their wicked counsels. The which thing to be most true, both the historie of all ages, and also this time of ours will most euidently and clearely witnesse. For the Nobles, and these lewd and bad Courtiers doe in the end bring their Lords and masters into such narrow straights for money and other matters, through their most wicked vices, counsels, charges, and priuie whisperings, that their Kings themselues can not after∣wards winde out againe from this pouertie, but lie ouerwhelmed in the same, and perish therein at the last with their kingdome.

* 1.342The third effect, that by the meanes of these Nobles, and badde Courtiers, all feare of God and godlines is in such sort shaken off from the Kings, that when as they perish, they call not vpon God, as namely beeing vtterly vnmindefull and forgetfull of him, the which is great vngodlines, vnto the which notwithstanding those Princes are drawne, which giue care vnto these lewd Courtiers, or beare any fauour or liking towards them. This because it hath ap∣peared sufficiently in the Kings of Israel, many of the which haue

died naturally, or bin slaine violently without the calling vpon of the true God: there is no neede that it should be confirmed or prooued with any more examples. But here out appeareth, vnto what passe in the end that estate groweth of a kingdome or com∣mon-wealth, wherein such Nobles and wicked Courtiers, & moc∣kers of God can doe all things, and haue the Kings at their becke: and what manner of death and life that of their Kings themselues in such a state vseth for to be, such namely as the death and life of Atheists or godlesse and most wicked persons accustomably is. See the Psal 101. in the which Dauid maketh protestation, that he will purge his Court and kingdome of such bad members. And Psal. 75. he complaineth of the like growing of thinges out of square through the badde practises of such kinde of persons, and shew∣eth that he will be carefull to bring things vnto a better course, and that hee was not tongue-tied at such abuses in the wicked, in these wordes: The earth, and all the inhabitants thereof are dissolued: but I will establish the pillers of it I said vnto the foolish, Be not so follish: and to the wicked, Lift not vp the horne. And there is an old saying and a true concerning those Courts, where such wic∣ked Courtiers beare all the rule and sway, Let him get him out of the Court, which hath a desire to be godly.

Vers. 8.

Ephraim hath mixt himselfe among the people. Ephram is as a cake on the hearth not turned.

* 1.343THe Conclusion, wherein is described the vngodlines of these men, and the iudgements of God against them declared. Their vngodlines in this, that Ephraim hath mixed himselfe with the Heathen, and such people as are altogether Idolatours, both in ma∣king marriages with them (by the which they became more cor∣rupt) and also in other things, leagues, traffiques, and entring into societies or fellowships, all which things by the lawe of God they were forbiddē for to do. So thē, here in this place Ephraim is shew∣ed to haue become vtterly Heathenish, and so consequently that Israel whome God had chosen and culled out as a peculiar people vnto himselfe, and had commanded by Moses to be holy, and to remaine pure and seuered from the vncleannes of the infidels. And so much the more sharnefull and vnexcusable the sinne of this peo∣ple appeareth nowe for to be, and their rebellion the greater. The word Ephraim, albeit by consequent it may signifie the whole people of Israel, yet properly and chiefly in this place, it is here ta∣ken

for the Nobles. For their ruine and fall doth shewe and drawe with it the miserie and destruction of the whole people, the which was afterwards to ensue. And this was one vngodlines of the Israe∣litish Nobilitie, as the fountaine and originall of al their wickednes and corruption, to wit, their common mingling of themselues, and their societie or fellowship with vncircumcised people. For godli∣nes was then vtterly exstinct or put out among them.

Now followeth and is described their punishment, to wit, these selfe same both Nobles and people,* 1.344 shall be most pleasantly de∣uoured and eaten vp of these Heathen vnto whome they a dioyne themselues, as if they were some fine and daintie cake, the which is wont to be baked onely on one side, that it may be the more plea∣sant in eating. For such iunkets, spice cakes, and such like other daintrels are wont to be baked but on one side, and not on both sides. Therefore looke howe greedily those cakes are eaten vp by the guests; so sweetly is the whole cuntry of the Israelites eaten vp, that is to say, consumed, wasted, pilled, deuoured of the infidell people with whome they mingle themselues. That which euen at this day also appeareth to be true in those common-wealths and godly kingdomes, the which draw and seeke vnto themselues for∣raine helpes and aydes, especially of Infidels: For in the ende they are vtterly consumed by them. And this also is a most grieuous punishment, and sheweth the estate of that common-wealth to be most miserable the which is ouerthrowne by their aydes-men and helpers. Wherefore that same straight societie or fellowship with infidels is alwaies hurtfull and vnluckie vnto the godly.

Vers. 9.

Strangers haue deuoured his strength, and he knoweth it not: yea, gray haires are here and there vpon him, yet he knoweth not.

A Making of the matter more plaine. For he describeth or set∣teth out after what manner the Israelites shall be consumed or destroied by the infidell people, namely, that these nations shall eate, waste, and carrie away the strength of the Israelites: and at the last, Israel shall be made most weake, faint, and feeble, who notwithstanding shall not thereby be brought to repen∣tance, nor yet acknowledge his owne miserie.

* 1.345Wherefore this verse hath three things worthie the noting. One, that he sayth, strangers shall deuoure his strength. For by the name

of strangers and forraine people, I vnderstand the Infidels, with whom Israel hath ioyned himselfe by leagues,* 1.346 marriages, or other publike contracts and conditions. These in requiring stipends, tri∣butes, or pensions, shall eate vp the strength, that is to say, the wealth of the Israelites, the which they shall whollie consume. For the publike or common treasurie shall bee drawne drie and cleane spent, and the people vndone, by the paying and giuing of those pensions, and tributes.

* 1.347The second poynt to be noted is, That he sayth, gray haires are scattered, or here and there vpon him. For by the figure Metalepsis or Transsumption, I here take gray or hoare haires for infirmitie or weaknes, the cause for the effect, or adioynt: for because that olde men are feeble,* 1.348 faint, and weake, especiallie when as they come vn∣to extreme olde age (in the which there is hoarenes of haires for the most part) therefore I doe here expound hoarenes to bee taken for the feeble and weake state of that kingdome, such as it was vnder the last kings thereof Phaceias, otherwise Pekahiah, and Oseas.

* 1.349Lastly he sayth, But Israel vnderstandeth not, that is to say, hee doth not for all that consider nor weigh that his miserie, nor is thereby made any whit the more wise. But here the repeating and doubling of the same sentence or reproofe is to be noted. For this repetition sheweth that either the blockishnes, or the disdaine and pride of this people was the greater, the which did not acknow∣ledge or know themselues, nor their weakenes: nor that condition and estate wherewith they were so miserably intreated by straun∣gers. Great therefore is the blindnes of the godly, when as they flee vnto the aydes of Infidels, and besides they doe forsake their god∣linesse.

Vers. 10.

And the pride of Israel testifieth to his face, and they doe not reture to the Lord their God, nor seeke him for all this.

THe first amplification of the same both pride and blockishnes of the Israelites,* 1.350 so hardly notwithstanding and grieuously oppres∣sed, for that albeit this their blockishnes were knowne vnto all mē: nay, that all men did plainly and openly witnesse that their pride was miserable and vnhappie, they neuerthelesse repented not for the same, neither yet became the better minded, nor were turned to call vpon God: nay rather growing more stubborne, malapert and cruell thereby, they added transgression vnto transgression; like

vnto those whom God complaineth of by his Prophet Isai. cap. 1. vers. 5. who the more they were punished the worse they waxed: and therefore he complaineth on them in this wise: Wherefore should ye bee smitten any more? for ye fall away more and more: the whole head is sicke: and the whole heart is heauie: or vnto those of whom cap. 5. ver. 20. he sayth, That they speake good of euill, and euill of good, which put darknes for light, and light for darknes, that put bit∣ter for sweete, and sweete for bitter. This wilfulnes therefore of the Israelites was froward and stubborne.

* 1.351This verse hath two parts. One, wherein it is sayd: Their pride witnesseth to their face, &c. The other, when it is sayd, But they re∣turned not vnto the Lord. As touching the first part, [unspec 1] it hath been ex∣pounded before cap. 5. ver. 5. Concerning the latter,* 1.352 it proueth that the blockishnes and senslesnes of this people in their miseries, and their contemning or despising of God was very great and notori∣ous. [unspec 2] For afflictions at the least wise are wont to call vs backe to the thinking vpon God,* 1.353 and to put vs in minde of our infirmitie and weaknes, that wee might seeke and aske for ayde and helpe at the hands of God. But these in all their afflictions returned not vnto God, nay they did not so much as once seeke after him. For by the figure Auxêsis,* 1.354 he sheweth that it was a signe of greater forgetful∣nes of God, not so much as to seeke after him, and to haue been carefull of God their helper, then not to haue turned vnto him, and stayed vpon him as their only helpe, and to haue changed their life vnto the better. But when as men haue once vngodly begun to turne aside from true godlinesse, they alwayes runne vnto worse, and become more obstinate by the iust iudgement of God.

Vers. 11.

Ephraim also is like a doue deceiued, without heart: they call to Egypt: they goe to Asshur.

* 1.355THe second amplification of both vices of the Israelites, rehear∣sed in the verse before going. And this amplification is two∣fold. The first, by a comparison of the foolishnes of the Israelites with a doue, a bruite creature. The Israelites were no more wise, or had no more wit in their miseries, thē a bruit beast is wont to haue, [unspec 1] and especially a doue, a creature that cannot prouide for her selfe,* 1.356 and fearefull, aboue other creatures. And therefore Dauid Psal. 55. ver. 6. sayth: Oh that I had wings like a doue, then would I flie away, and rest. Christ indeede willeth that wee should be simple as doues:

but he addeth, and wise as serpents Matth. 10. ver. 16. Where by is shewed that there is no wisedome in doues.* 1.357 The second place of this amplification is, That they call the Egyptians and the Assyrians to helpe them, and goe vnto them for ayde, vnto the Assyrians be∣fore cap. 5. ver. 13. vnto the Egyptians, as appeareth 2. King cap. 17. By the rehearsal of both these nations, first, the painfull iourney and trauaile of the Israelites is described, when as notwithstanding they had God neere vnto them, if so bee they would haue sought vnto him. Secondly, the helpe that they sought at the hands of prophane and heathen men, is condemned, to wit, of men that were Infidels, and vncircumcised. Furthermore, it was vnprofitable and hurtfull vnto those Israelites For these nations ouerthrew the Israelites, vn∣to whom they came as helpers 2. King. 17. Isai. 30. and at the last de∣stroyed them. Of the which is gathered, that the helpe of God a∣lone is most sure.

Vers. 12.

But when they shall goe, I will spred my net vpon them, and draw them downe as the foules of the heauen: I will chastice them, as their congregation hath heard.

* 1.358A Confirmation of their vaine and vnprofitable labour in seeking helpe at the Egyptians and Assyrians, taken from the issue and falling out of this practise. For God himselfe shal make these helpes voyd, and vtterly vnprofitable. The reason, because God shall spred his net vpon them going to seeke and craue such helpe, that they may be taken, and held backe, that either they cannot goe so farre, or els obtaine and finde any helpe at all at their hand. For God shal cast them downe in this their pride, and vaunting and lifting vp themselues, because of those prophane or heathenish helps which they hoped for, euen as a bird flying is notwithstanding by the fou∣ler cast downe, being taken with his nets, or with lime twigges. Fi∣nally, God will chasten the Israelites, as they haue heard before that he hath done, and as it hath been publikely told them by the Prophets, whiles the Prophets vsed their congregations, and repro∣ued them. Whereby appeareth, that this Oseas liued after other Prophets,* 1.359 who had now alreadie threatned the iudgements of God vnto the Israelites. As was Elizaeus, Ionas, Amos, and many others, which had gone before, as it is 2. Chron. 24. vers. 18.19. where is shewed, how after that the Iewes vnder king Ioash had fallen to i∣dolatrie, Iehoiada the good priest being once dead, God sent Pro∣phets

vnto them from time to time to recall them, and to bring thē home againe into the right way, in these words, as we finde there written: And they left the house of the Lord God of their fathers, and serued groues and idols: and wrath came vpon Iudah and Ierusalem, because of this their trespasse. And God sent Prophets among them to bring them againe vnto the Lord: and they made protestation a∣mong them, but they would not heare.

Vers. 13.

Woe vnto them: for they haue fled away from me: destruc∣tion shall be vpon them, because they haue transgressed against me: though I haue redeemed them, yet haue they spoken lyes against me.

* 1.360A Reprehension: for God doth most sharply inueigh against the Israelites, because that they haue both departed from him, and when as they fained that they would returne vnto him, that was done wholly in great hypocrisie and dissimulation of minde.* 1.361 Here therefore are three things to be noted: A most grieuous kind of re∣prehension or reprouing, the which this word (woe) declareth.* 1.362 The punishment threatned vnto them by this (woe) namely, vastation, that is to say, laying of them waste,* 1.363 and destruction of the whole countrie. The cause of this punishment, the which is here alleaged to be three-fold. One, for that they were manifestly departed from the lawe and worship of the true God,* 1.364 and had forged vnto them∣selues other gods, and worshipped them: moreouer they had fol∣lowed another rule of life, then the law of God giuen them by Mo∣ses. And the Prophet vseth such an Hebrew word, the which shew∣eth the singular in constantnesse or vnstedfastnesse of this people a∣gainst God.* 1.365 For suddenly and for a most light cause fell they away from God through their idolatries. This is one cause. Another cause is, because that they dealt vnfaithfully besides the couenant, name∣ly, made and set downe betweene God and them,* 1.366 I will be thy God, and thou shalt be my people. And of this couenant renued more fullie to the faithfull in Christ Peter maketh mētion, to put them in mind that in life and conuersation they be answerable thereunto Epist. 1. cap. 2. ver. 9. where he sayth: But ye are a chosen generation, a royall Priesthood, an holie nation, a peculiar people, that ye should shew forth the vertues of him that hath called you out of darknes into his meruai∣lous light. The third cause,* 1.367 for that when as they called vpon God in their afflictions, or troubles, and God deliuered them, and redee∣med

them from their enemies, they did this dissemblingly, and ly∣ing vnto God. For they fayned and made as if they worshipped the true God, when as notwithstanding they did nothing from their heart, and in true godlines and faith. Conferre with this place that of the Psalm. 78. vers. 36. where, after that Dauid had shewed before, that their fathers in their afflictions called vppon God, and sought him early, and acknowledged him to bee their strēgtth & their redeemer, he addeth: but they flattered him with their mouth, and dissembled with him with their gongue. But God, as Pla∣to sayth, is not a Sophister, neither is mocked, nor will be mocked, as Paul also telleth the Galathians cap. 6. ver. 7. where he sayth vn∣to them: Be ye not deceiued: God is not mocked: for whatsoeuer a man soweth, that shall he also reape.

Vers. 14.

And they haue not cried vnto mee with their hearts, when they howled vpon their beddes: they assemble themselues for corne and wine, and they rebel agaynst me.

* 1.368A Making playne of the former sentence, what it is to speake lies vnto God. It is to call vpon God, with the mouth, and with wordes, and an outward sound or noyse, but not from the minde sincerely, or vprightly and truly: That which is the property of hy∣pocrites. This their crying therefore, for as much as it is without repentance and motion of the minde, God calleth an howling. For after the maner of howling dogges they doe indeed murmur and make a great noyse, but they prayed not. So prophane and wic∣ked Esau cried & sighed for the priuiledge of the birth-right stolen from him through his owne fault, but he repented not, as the wri∣ter vnto the Hebrewes witnesseth cap. 12. ver. 17. in these wordes: for yee know how that afterwards also, when he would haue inherited the blessing, hee was reiected: for he found no place to repentance, though he sought the blessing with teares.

* 1.369 When as they assemble themselues for corne, &c. In these words there is an amplification of their former hypocrisie and contempt or despising of God taken from the circumstance of things compa∣red together. For wine, corne, oyle, and other necessaries for this fleeting and brittle life they easily, willingly and continually assem∣ble together, and deliberate or take aduise by what meanes they may get these things for themselues. But touching the restoring of the worship of God not so much as one word spoken: nay more∣ouer

when they meete together for this purpose euen then doe they transgresse and rebell against God. For they aske these things which are the gifts of the true God, at the hands of their Idols. But Psal. 4. ver. 7. Dauid teacheth that the cōtrary vnto this is to be done, thas is to say, that he did a great deale more reioyse in God his fauor & assurance of his mercy & loue towards him, then the worldlings did or could doe for the enioying of their earthly commodities whatsoeuer. For (sayth he) thou hast giuen me more ioy of heart, then they haue had when their wheat and their wine did abound. Whereby appeareth, how shameles, stubborne, and manifest forgetfulnes of the power and maiestie of God raigned among the Israelites, who when as they diligently looked vnto their other matters and busi∣nes, this one thing yet had they no regarde of, the which appertai∣ned vnto the restoring of the true worship of God. Therefore they continued securely or carelesly in their sinnes. But first of all the kingdome of God is to be sought for, and not these earthly things, as Christ teacheth vs Mat. 6. vers. 33. when he sayth: Seeke ye first the kingdome of God, and the righteousnes thereof, and all these things shall be ministred vnto you.

Vers. 15.

Though I haue bound, and strengthened their arme, yet doe they imagine mischiefe against me.

THis is an Antithesis, or setting downe of the contrarie vnto that which went before.* 1.370 For God opposeth or matcheth against the former contempt of the Israelites touching his name, his bene∣fites, the which hee had bestowed vpon the Israelites. Hee hath bound their wounds, he hath strengthened their armes, and yet all this notwithstanding they rebell against God, for that vnthanke∣fulnes is more foule and shamefull the which blotteth out, and ma∣nifestly despiseth the fresh and continued benefites of God. And looke by how much the greater they are, so much the lesse excusa∣ble this ingratitude or vnthankfulnes is. And vnto such ingrati∣tude these Israelites were fallen, as is shewed in this place. As for the binding and strengthening of the armes of Israel, it is referred vnto those histories and times, when as God gaue vnto them strong kings, the which deliuered them out of the hands of their enemies, restored vnto them their olde boundes and borders, and finally re∣nued the auncient glory and renowme of that kingdome, such a one as was Ieroboam the sonne of Ioas king of Israell 2. King. 14. God

therefore forgetteth not his benefites towards vs, although we re∣member them not.

Vers. 16.

They returne, but not to the most high: they are like a deceitfull bowe: their princes shall fall by the sworde, for the rage of their tongues: this shall be their derision in the land of Egypt.

* 1.371THe conclusion, both of the contempt of God proceeding from the nobles of Israel, and of the punishment to insue for this con∣tempt was this, that by no meanes they eyther returned before, or doe now returne vnto the true God, who in this place is termed The most high. Therefore these rebellious Nobles of Israel, although they were neuer so much admonished and chastened by God, re∣mayned yet still for all that Idolators turned from God, nay Athe∣ists, or godles persons: then the which impietie or vngodlines there is none greater. Finally, they liued like vnto a deceitful bow, which in shew seemeth to strike the enemie, but indeede woun∣deth or killeth him that shooteth therewith. So these Nobles see∣med in shew to defend the people from their enemies, to take or∣der for the ministring of law, to worship God, to carrie and haue a care of the common-wealth: but in trueth they spoyle the people, betray them to their enemies, maintayne Idolatrie, nourish strifes, and vnder pretences and shewes of doing for their good, robbe the people committed by God vnto them, and their trust. And to be short, they themselues ouerthrowe their owne common-wealth. And the like similitude doth Dauid vse against their fathers many yeares before Psalm 78. vers. 57. saying: They turned backe, and dealt falsly, like their fathers: they turned like a deceifull bowe.

* 1.372The punishment of them shall be this. They shall fall by the sworde, and they shall stirre vp against themselues mutuall warres through their pride, and poysonednes of their tongues, and shall procure and forge vnto themselues their owne punishment and miserie. Therefore both their pride, and rage of their speech, their boasting, disdaine, and vaunting of their tongue shall destroy them. To conclude, they shall be a laughing stocke vnto the E∣gyptians their borderers whome they shall call to helpe them. After this manner then doth God punish vs with our owne hande, and, as I may so terme it, cutte our throates with our owne sword.

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.

* 1.373THis 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.

* 1.374This 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,* 1.375 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.* 1.376 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.

* 1.377The 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.)

* 1.378THis 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,* 1.379 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.

* 1.380THe 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.

* 1.381A 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.* 1.382 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.

* 1.383Their 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,* 1.384 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?

* 1.385THe 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.* 1.386 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.

* 1.387A 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,* 1.388 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.

* 1.389The 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.

* 1.390The 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.

* 1.391ANother 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.

* 1.392And this verse hath two parts. The first containeth the amplifi∣cation of their idolatrie described before. The second, the punish∣ment of the same.* 1.393 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,* 1.394 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.

* 1.395AN 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.

* 1.396A 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.

* 1.397A 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,* 1.398 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,* 1.399 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.* 1.400 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,* 1.401 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.

* 1.402AN 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,* 1.403 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,* 1.404 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.* 1.405 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.

* 1.406Now 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,* 1.407 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.

* 1.408AN 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.

* 1.409The 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.

CAP. 9.

Vers. 1.

Reioyce not, O Israel, for ioy as other people: for thou hast gone a whoring from thy God: thou hast loued a reward vpon euery corne floore.

* 1.410THis is the figure Hypophora, or answering of an obiection that might be made, wherewith God answeareth the foolish securi∣tie or carelesnes of the Israelites, because that vnder Ieroboam the sonne of Ioas king of Israel, and some other kings that follow∣ed him, they inioyed peace, power, and strength, and a tolerable e∣state of things. And therefore they hoped that they should escape vnpunished; and made no great reckoning of the former threat∣nings, or stoode in any great feare of them. And this is a thing the which hypocrites are wont to doe, by the present reasonable estate of earthly thinges, and onely for the time, prosperous vnto them, faining God also to be appeased with them, and therefore sleeping in their sinnes. God therefore denieth that ioy of the Israelites to be true ioy, or to be such, as for the which they should flatter them, selues, or reioyce in such sort as they doe, the which enioy sounde ioy. Neither is the sentence once by God pronounced against thē, therefore reuolted or called backe, because that for a little brunt and breath of time, they seeme vnto themselues happie, and to be at rest and quiet. Therefore he saith: Reioyce not, O Israel, as other people, and as they doe, who haue true ioy of minde from God. For thou art not free from punishment. And surely when as the vngod∣ly cry peace, peace, then vtter destruction hangeth ouer their heads. 1. Thess. 5. ver. 3. And therefore Ierem. cap. 8. ver. 11. the Lord com∣plaineth of those false prophets which haue beguiled his people with sweete words and promises of peace, hardening them there∣by in their sinne, where he saith: They haue healed the hurt of the daughter of my people, with sweete words, saying, Peace, peace, when there is no peace. And this in the end doe the deceiued people finde, and confesse in the same chap. ver. 15. saying: We looke for peace, but no good came, and for a time of health, and behold troubles.

Further there is in this verse here set downe a reason by way of answering of the former obiection,* 1.411 why they shall feele that same punishment, the which was threatned vnto them, to wit, be∣cause that both before this time they had committed fornication

with idols: and doe now also goe on whoring after them, commit∣ting the same vpon euery corne floore, for most filthy reward, that is, the reward of an harlot being drawen and allured thereunto. For they had their idols, and their altars in euery corne floore, and in e∣uery wine presse, in the which they did offer sacrifice vnto those their gods, that plenty and store of corne, wine, and other things necessary for the life of man, might be giuen vnto them. The which was and is playnely the reward of an harlot, when as a rewarde is giuen vnto idols, that is, vnto spiritual harlots. And all these things indeede are both promised and also giuen by the onely and true God, and not by idols, whatsoeuer idolators do wickedly think and contend to the contrary. For saith Paul 1. Cor. 8. vers. 6. There is one God, which is the father, of whom are all things. And so is Dauid perswaded, that howsoeuer or whence soeuer others looke to ob∣tain their desires and things necessary for this life, he shall by the lo∣uing fauour and countenance of God towards him haue more ioye and comfort of heart, and peace of conscience, then the vngodly in all their aboundance, vnto whomsoeuer they impute the same the which commeth onely from the goodnes and bounty of God Psalm. 4. vers. 6, 7. Many say, who will shew vs any good, but Lord lift vp the light of thy countenance vpon vs. Thou hast giuen me more ioy of heart, then they haue had, when their wheate and wine did abound.

Vers 2.

The floore and the wine presse shall not feede them, and the new wine shall fayle in her.

* 1.412A Confirmation of the former threatning and answere concer∣ning the punishment of GOD being not remoued from their necks. And it is taken from the effects the which the Israelites themselues shall shortly feele, and the which effects are a reuenge, and the same most righteous of the filthy whoredome and Idolatry by them committed in all corne floores, and wine presses. What then are those effects? Answere.* 1.413 Neither shall the corne nourish them, nor the wine giue vnto them drinke. For there shall be none. Both the haruest and the vintage shall deceiue them. They shall ga∣ther no fruits, but as Aggeus threatneth to those of his time, The heauens ouer them shall stay themselues from dewe, and the earth shall stay her selfe from fruit cap 1. vers. 10. And as hee sayth in the se∣cond chapter and the seuenteenth vers. When one came to an heape of twenty measures, there were but tenne: when one came to the wine

presse to drawe out fifty vessels out of the presse, there were but twenty. Or if they gather any fruits, yet shall they not bee fed with them, either for that those fruits shall putrifie and rotte, or els the vertue or power of nourishing shall be taken from the meates by God, as is like wise threatned by God in Aggeus cap. 1. vers. 6. Ye haue sowen much (saith he) but bring in little: ye eate, but haue not enough: ye drink▪ but ye are not filled: ye cloth you, but ye be not warm: and he that earneth wages putteth the wages into a broken bagge. And to this effect God threatneth them by Moses Deut. 28 vers. 38. Thou shalt carrie much corne into the field, and shalt gather but little in: for the grashoppers shall destoy it. Or finally, it shall be taken away by the enemies, as was threatned before cap. 8. vers. 7. So then God doth chastice vs after diuers manners.

Vers. 3.

They will not dwell in the Lordes land, but Ephraim will returne to Egypt, and they will eate vncleane thinges in Asshur.

* 1.414AN amplification of the punishment to ensue vpon these idola∣tors, and the same taken from three places. First, from their ba∣nishment or captiuity, and the same most lamentable. For the Israelites shaldwel no longer in that land wherin then they were,* 1.415 to wit, the land of God, and the blessed land: a land giuen them by God for a signe of their adoption, and his peculiar couenant with them, but shal be cast forth, and led away into captiuity. The secōd place of this amplification is frō the place & people among whom the Israelites shall be in banishment and captiuitie,* 1.416 that is to say, a∣mong the Egyptians & Assyrians, their most mortall and deadly e∣nemies: yea and moreouer they shall voluntarily and of their owne accord, goe into captiuitie and banishment vnto those their ene∣mies the Egyptians in especiall, by reason of the intollerable mi∣series the which they shall feele in their natiue soyle and countrey, and in that land the which sometimes was most blessed and hap∣pie. The third place is from the great want of all things, or hun∣ger, the which shal then sal out vnto them, and from their vngodli∣nes.* 1.417 For there they shall eate meates polluted or vncleane, and such as were of old forbibden them, being both driuen therunto by necessitie: and also of contempt or despising of God. Whereof the godly Iewes indeede, had alwaies an especiall regarde, so that they would not suffer themselues by any meanes to bee drawen to the

eating of such things as by the law of God were vnlawfull, as may appeare by the example of Peter Act. 10.14. who being an hungry and falling into a trance, whiles they made ready for him, and ha∣uing all maner of meates offered vnto his viewe, and being by a voyce from heauen willed to kill and eate, maketh answere, Not so, Lord: for I haue neuer eaten any thing that is polluted or vncleane.

Vers. 4.

They shall not offer wine to the Lord, neither shall their sacrifices be pleasant vnto him: but they shall bee vnto them as the bread of mourners: all that eat therof, shall be polluted: for their bread for their soules shall not come into the house of the Lord.

* 1.418THe figure Hypophora, or answering an obiection that might be made. For if the Israelites should take exception and say: We neuerthe les wil sacrifice vnto God in our captiuity in Egypt and in As∣syria (as hypocrites are wont to imagine vnto themselues any thing to perswade themselues withall that they shall escape the iudge∣ments of God, and haue a most certain and assured way to appease him be he neuer so angry with them) the Prophet maketh answere after two sortes: They shall not offer wine, that is to say, they shal not be able then to sacrifice and make offering vnto God, when as they shall be in captiuity: nay albeit they do offer and sacrifice, yet not∣withstanding God will not there accept of their offerings and sa∣crifices as welcome and pleasant vnto him. For they shall be vn∣to him as the meates of those that mourne, and of those that haue touched a dead bodie, and by this meanes haue polluted or defiled themselues: which kinde of meate is neuer brought into the temple of the Lord, as being indeede polluted, or vncleane, and not wel∣come vnto God Deut. 12. For those that had to doe about dead bodies, or touched them either wittingly, or vnwittingly, as the preparers of their funerals, and dealers about their burials, and such others which medled with or about them, were for a time by the law of God held for separated persons, and vncleane, and whatso∣euer they touched all that time, or did eate, or carry was reckoned vncleane, polluted and defiled, as we read Agge. 2. vers. 14. in these words, Then sayd Haggai, If a polluted person touch any of these, shal it be vncleane? and the Priests answered, it shall be vncleane. And in Numb. cap. 19. vers. 11. this is made more plaine, where we find it written thus, He that toucheth the dead bodie of any man shall bee

vncleane euen seuen dayes. And vers. 16. Also whosoeuer toucheth one that is slaine with a sworde in the field, or a dead person, or a bone of a dead man, or a graue, shall be vncleane seuen daies, This is the ve∣ry same which is said here (Their sacrifices shall be as the meate of those that mourne) the which is eaten whilest they are in preparing and setting forth of the dead body, neither can it bee brought into the temples of God, to wit, because it is polluted, and forbidden to be offered. Therefore not whatsoeuer any men offer vnto God, is acceptable vnto him, but onely that which the godly offer through Christ.

Vers. 5.

What will ye doe then in the solemne day, and in the day of the feast of the Lord?

THe figure Epiphonema, or Acclamation, whereby in reciting of the sacrifices and solemne feast dayes (the which were especi∣ally dedicated or appointed for the doing of sacrifices) he beway∣leth the miserable case of the Israelites in that their captiuitie.* 1.419 And this he taketh fitly by the verse before going. For he sheweth that these shal be most sorrowful in those dayes especially, because that liuing in banishment they shall neither haue place allowed them for the celebrating or keeping of those solemnities, neither monie wherewithall to make those feastes in those dayes (as they were wont to do before, and as God also had commanded the same to be done) and to recreate themselues before the Lord, or else before their Idols, so short shall their things bee, and so hard shall it goe with them, and so miserable shal they thēselues be. Concerning the commandement of God for the keeping of these feastes and so∣lemnities, reade Numb. 10. and Deut. 12. Further, the calling to remembrance of our happy and ioyfull estate the which sometimes we had, vseth to be sorrowfull, especially in those places, dayes and circumstances, the which doe a fresh stirre vp and renue vnto vs the memorie and remembrance of that our former case and con∣dition. For then doe our miseries and cares, and teares waxe sore as it were againe by this putting vs in minde of our former lost e∣state. And this doth the most grieuous and doubled sorrow of the Godly shew, at the sight of their dumbe and still harps hanged vp vpon the trees in Babylon, as it is in the Psalm. 137. And from thence springeth that same prophane or heathenish saying of pro∣phane or heathenish men, When as thou art not hee whom thou

wast, what cause is there why thou shouldest desire at all to bee, that is to say, to liue? For we ought to be, and desire to be, so long as God doth not call vs from that place, wherein he hath set vs: al∣beit that the remembrance of our happines either lost, or changed, be neuer so hard and grieuous vnto vs.

Vers. 6.

For loe they are gone from destruction: but Egypt shall ga∣ther them vp, and Memphis shall burie them: the nettle shall possesse the pleasant places of their siluer, and the thorne shall bee in their tabernacles.

* 1.420AN amplification of this miserie of the Israelites, the which they should suffer in their exile or captiuitie, yea euen in Egypt, vnto which place they did flee of their owne accord, as it were vnto a most safe and sure Sancturie. And all these things are described or set out so lamentable, both because they should in such manner come to passe: and also for that these hypocriticall persons, and such as had been now so long vsed and acquainted with idolatrie, could hard and scarcely be moued vnto repentance by the earnest threatnings of the true God. But the place of this amplification is threefold. The first from the greatnes of this affliction to come. For in that countrey of Egypt,* 1.421 and in that captiuity or banishment they shall not liue, but because of miseries and want they shall goe away there, that is, they shall die and perish, and fayle, and that in such heapes, the citie Memphis (into the which many Israelites after the destruction of Ierusalem had betaken themselues) should bury and put into one graue a great number of them at an heape, and not e∣uery one of them as they dyed, seuerally and in a graue by them∣selues alone. Wherefore the miscries of the Israelites in those pla∣ces must needes be great, where they came to their end and dyed in such number and multitude. Conferre this place with the 43. chap. ter of Ieremie. The second degree of this amplification is from the place it selfe, to wit, Egypt, and Memphis. For this countrey,* 1.422 and this citie in the same did the Israelites especially make choice of, as most strong, safe, and healthsom fortresses, in the which mourning after Ierusalem was destroyed, they might liue quietlie and healthfully. But in as much as this refuge was expresly for∣bidden them by God, it was accursed. And therefore when as the people of Israel as it is Num. 14. ver. 3. would haue gone back again into Egypt, this fact marueilously displeased God, as also Ieremie

44. vers. 7. he sheweth that the going of the people of that time downe into that land was the cause of their destruction, for that by committing grieuous idolatrie in that place, they prouoked the hea∣uie wrath of God against them. For thus doth Ieremie say vnto them: Thus sayth the Lorde of hostes, the God of Israel, wherefore commit ye this great euill against your soules, to cut off from you man and woman, childe and suckling, and leaue you none to remaine? In that ye prouoke me to wrath with the workes of your hands, burning in∣cense vnto other gods in the land of Egypt whither ye be gone to dwell, that ye might bring destruction vnto your selues, and that ye might be a curse and a reproach among all nations of the earth. No maruaile therefore if such a fleeing and couert fell out there very hardly vn∣to them, and that their dwelling was noysome and infectious vnto them. For when as God doth curse the Assyrians, and our aydes because of our distrust in him: In the midst of Tybur (as one sayth) we finde Sardinia, that is, in places most pleasant the most cruel pe∣stilence doth destroy vs, and speedy and vnlooked for diseases do there ouertake vs.* 1.423 The third place of this amplification is from the adioynts. They themselues shall not onely be in this sorte misera∣ble: but also their owne proper natiue soyle and countrey shall be turned into a wildernes. For both nettles, and thornes, and briars, and bushes shall possesse their kings palaces, and gorgeous gilded houses, and it shall possesse them as it were by inheritance, that is to say, for euer. By which words no doubt the Prophet cutteth off and taketh away from them all hope of returning and enioying a∣gayine of those their palaces.

Vers. 7.

The daies of visitation are come: the daies of recompence are come: Israel shall know it: the prophet is a foole: the spiri∣tuall man is madde for the multitude of thine iniquitie: there∣fore the hatred is great.

* 1.424THe conclusion and shutting vp of the whole former threatning, & of the causes thereof. Of the threatning, because that those iudgments of God shal in the end come to passe, & the same also most lamentable and heauie. Wherefore that time is called a day of visitation, that is, of great and extreame miserie, the which the Israelites shall feele. For so is the worde (visitation) taken in this place, as it is also Sophon. 1. ver. 14. where he saith: The great day of the Lord is neere: it is neere, and hasteth greatly, euen the voyce of the

day of the Lord: the strong man shall cry there bitterly. So is it like∣wise taken Ierem. 49. ver. 8. in these words: Flee, ye inhabitants of Dedan (they are turned backe, and haue consulted to dwell) for I haue brought the destruction of Edom vpon him, and the time of his visita∣tion. Thus then shall these thinges fall out vnto them most iustly. For they are a iust reward and recompence of their vngodlines, in∣iquitie and idolatrie, and finally of their contempt of God, whose true Prophets and doctrine these men refused, and entirely embra∣ced the false and lying prophets. Therefore the conclusion and summe of the causes of this wrath of God against the Israelites, is comprehended in these words, The daies of recompence, the which causes by way of explanatiō, but yet briefly, are afterwards here set down: but they are first recalled al of them vnto their proper & true fountaine, to wit, for that they despising the worde of God, fol∣lowed the deuises of men, and the authors of those deuises, name∣ly the false prophets.* 1.425 And these false prophets doth the Spirite of God describe by sundrie epithets or titles, to the ende they may be the more hated of all the godly, what outwarde shew so euer they doe pretende or make of doctrine and holinesse. He calleth them therefore in regard of their doctrine, fooles and madde men, name∣ly as being such, who doe faine that they heare and see the thinges the which they neither see nor heare. Such a one in our time was G. Postellus, the canker of Christianitie; such at this day are the Papists, and those which at the first sought the foundations of po∣pish doctrine out of the apparitions or appearings of the deade, and of reuelations made vnto them, and the speakings of idols vnto them. Last of all he calleth them, full of wind, that is, of vani∣tie and lying. And as touching their manners, what these false pro∣phets were, and are, may casily be vnderstoode, and it is also set downe in the verse following, when as they are described to be the haters and persecutors of all good men, and such as are in deede godly. Last of all, the prophet vseth a certaine briefnesse and short∣nesse of speech, and comprehending in fewe words those causes of the iudgements of God against them, saith: That all these former iudgements of God against the Israelites, are worthily put in exe∣cutio••, because of the multitude of their iniquities: and espe∣cially because of the hatred of the said Israelites, both within them selues, and one against another, and also against all the godly, and such as truely worship God. For they hated them with more then mortal or deadely hatred, as the verse following sheweth. For he

which hateth the godly, hateth God him selfe.

Vers. 8.

The watchman of Ephraim should be with my God: but the prophet is the snare of a fouler in all his waies, and hatred in the house of his God.

* 1.426A Confirmation of both the sinnes, that is to say, both of the multitude of their iniquities, and vngodlines of the Israelites, and also of their hatred against all the godly. And it is taken from the effects and examples, the which were euery where seene in that kingdome and people. And first of all it hereby appeareth, that all the Israelites were notoriously wicked and vngodly, in that whole Ephraim, that is to say, the whole nation it selfe, and not onely one or two, watcheth, searcheth, inquireth, if any doe cleaue vnto the true God, and his pure doctrine, that they may afterwards perse∣cute and vexe them. The which no doubt is a signe of notorious & vnrecouerable rebellion and iniquitie against God, and of a com∣mon and generall conspiring among them selues against the god∣ly. The selfe same thing is done in this our time in Spaine by the In∣quisitors, whome others call Inquinators of the Romish faith. For they generally doe slay the godly. As for the hatred of the said Is∣raelites and false prophets, especially against all holy men, there is hereof brought a notable proofe in this place, for that the selfe same false prophets, doe not onely manifestly and openly persecute them, who professe them selues to be godly: but doe more ouer lay snares for the godly, that they may discouer, and catch them, if they any where lie hidden: and are the continuall foulers, hunters, and watchers of the godly, to doe them some harme, as the 10. Psalme vers. 7. describeth such maner of persons, where it saith of the op∣pressour, His mouth is full of cursing and deceit and fraude: vnder his tongue is mischiefe and iniquitie. He lieth in waite in the village: in the secret places doth he murther the innocent: his eyes are bent a∣gainst the poore. For these false prophets here spoken of doe so ex∣ceedingly hate the godly, that they vtter and bewray their hatred against the true faithfull openly in the middes of the chappell of their idols, and in the Temple of their gods, whiles they either ex∣communicate them from their companie, or els rayle agains•• them like madde men, as appeareth in the 7. chapter of Amos, or else doe strike them also, as Zidkiiah did the Prophet Micaiah 1. King. 22. ver. 24. So at this day doe the Popes and bishops of Rome, and their flatterers the Monkes, handle those that are in deede godly,

and such as doe professe the sound doctrine of Christ, so that our age could not possibly be more liuely described.

Vers. 9.

They are deepely set: they are corrupt as in the daies of Gi∣beah: therefore he will remember their iniquitie: he will visite their sinnes.

* 1.427AN amplification of the iniquitie of the Israelites described be∣fore, the which is taken from the degree or qualitie, the which may and is wont to be most notorious and shamefull in that kinde. And God dealeth in such sort with them, and with all stubborne sinners, whome in the ende he most sharpely punisheth, that they may vnderstande that they are worthily payde with such a punish∣ment: because that vnto their most grieuous sinnes there are due also most grieuous paines and torments.

* 1.428But this verse hath two parts; one wherein he doth paint out this grieuousnes of their hainous offences: the other, wherein hee also describeth the punishment the which shall insue and followe for the same.* 1.429 As for that same highest degree of the iniquitie of the Israelites, it is both by the thing it selfe, and also by an example. By the thing it selfe, for it is said to haue bin a most deepe and most aduised rebellion and corruption:* 1.430 they set them selues into a most deepe corruption. So then, whatsoeuer mischiefe, and howe great soeuer may deuised or done by most wicked persons, is effected & fulfilled by these men:* 1.431 how farre soeuer the vngodlines of men is wont to spread it selfe abroade, so farre stretcheth the wickednes of these men: how deepely soeuer the most desperate that can be, doe plunge themselues into all notorious wickednes; so deepely haue these set themselues into all hainous offences. Finally, this verbe (Schachat) signifieth vtterly and throughly to corrupt a man him∣selfe, vnto the which verbe when as there is added gnamiku,* 1.432 that is, (to pearse deepely) it appeareth, with howe great vehemencie and force of words is shewed the exceeding great either depth or height, vnto the which in the ende the obstinate and wilfull doe either descend or ascend. And that is likewise declared by an ex∣ample, the which of all other was the most foule and filthie, to wit, when as in the middes of the people of God, one whole citie com∣mitted adulterie against their brother, and the same a Leuite, yea and moreouer their guest beside. Reade the storie Iudg. 19. of the Leuites wife most shamefully abused by the beastly Gibeo∣nites,

in reuenge of the which villanous act, insued that most la∣mentable and bloudie battell, which there at large is mentioned.

[unspec 2] The second part of this verse doeth declare the punishment, which was to insue of so great abundance and breaking in of wic∣kednes,* 1.433 as it were of a floud or water ouerflowing all places. God will remember their iniquitie. The reason is, because God is Iudge of the world. For if he remember the sinnes of vnfaithfull and vn∣beleeuing persons, howe much more will he call to remembrance the sinnes of the faithfull. Yea, (and he will punish this iniquitie.) For this iniquitie is a most grieuous sinne,* 1.434 as are those like there committed by the Israelites, wherof mention is made in this place, and therefore such as doe prouoke the wrath of God against them, and are to be punished. For against such wickednes the wrath of God is reuealed from heauen, as against all vngodlines, and vnrighte∣ousnes of men, which withhold the truth in vnrighteousnes, as Paul speaketh 1. Rom. vers. 18. And for such things cōmeth the wrath of God vpon the children of disobedience Eph. cap. 5. ver. 6. Wherefore Dauid willeth the worldly rich puffed vp with prosperitie, to be∣ware of this punishment, Psal. 73. ver. 27. when he saith: For loe, they that withdraw themselues from thee, shall perish: thou destroyest all them that goe a whoring from thee.

Vers. 10.

I found Israel like grapes in the wildernes, I sawe your fa∣thers as the first ripe in the figge tree at her first time: but they went to Baal-peor, and separated themselues vnto that shame, and their abominations were according to their louers.

* 1.435AN other amplification of the same iniquitie of the Israelites, and of all others, which fall away from the true worship of God vnto idolatrie. And this is taken from things compared together: For God compareth his benefits bestowed vpon them, with their rebellion and stubbornnesse. But here the metaphors of the wordes are to be marked,* 1.436 the which are not onely pearles garnishing the sentence; but doe also explane or make plaine, and set forth the thing it selfe very notably,* 1.437 which God casteth them in the teeth withall.

This verse therefore hath two parts. First, a rehearsall of the be∣nefites of God:* 1.438 and secondly, the stubbornnes and disobedience of the Israelites, euen from their infancie, and when as at the first they began of God to be chosen for his people, and were in a most de∣sert,

place, and as yet in a poore and afflicted estate and condition. The benefite of God is three-fold. First, God chose their Elders, [unspec 1] that is to say, God vouchsafed the first fathers of this people, to wit, the twelue tribes, his adoption, before other people, of his owne grace, and that freely, and not for any merite or deseruing of theirs. The second, He loued them entirely, and so exceedingly, [unspec 2] as the wayfa∣ring man being wearie doth the grapes, and the first ripe of the figs, the which he liketh well of when he findeth them in the way. [unspec 3] The third benefite, whereby is described the force and the vehement af∣fectiō also of this loue of God towards the Israelites, in these words, He chose them when as they were in the desert, and destitute or voyde of all things, fugitiues, poore, and lying open vnto al iniuries. These are the benefites of God towards this people.

* 1.439But what was the minde of this people, what was on the other side their obedience? None at all, but their necke and their rebel∣lion was vntameable: yea, and that from the very first beginnings of their adoption, when as men notwithstanding, which haue re∣ceiued a benefite at the hands of men, are wont at the first time of their benefites bestowed vpon them, to bee thankfull, obedient, teachable, and finally dutifull vnto those their benefactors and well doers. But these Israelites rebelled by and by in Beel peor: separa∣ted themselues from God: preferred before the true God a most beastly Idoll carrying the shape of the secret parts of a man. Last of all, they alwayes from that time, and continually according vnto their owne pleasure increased and not amended that their idola∣trie, and rebellion. This is the iniquitie of the Israelites. Concerning this their ancient idolatrie with that beastly Idoll, there is mention Numb. 25. ver. 3. in these words: And Israel coupled himselfe to Baal peor: wherefore the wrath of the Lord was kindled against Israel. And Psal. 106. ver. 28. They ioyned themselues also vnto Baal-peor, and did eate the offrings of the dead.

Vers. 11.

Ephraim their glorie shall flee away like a bird: from the birth, and from the wombe, and from the conception.

* 1.440A Threatning of the iudgements of God, and the same most grie∣uous, because of their rebellion described before. And briefly here in this place is foretold the destruction or ouerthrow of the whole nation: and afterwards answere is made vnto diuers obie∣ctions, which were wont to bee brought by the Idolaters, or Israe∣lites.

The rooting out or destruction of the nation is contained in this verse,* 1.441 The glorie of Israel shall flee away, as birds are wont to flee away out of their cages. And this word (shall flee away) importeth thus much: shall vanish away, shall vtterly perish, shall be no more at all. So Dauid Psal. 90. ver. 9. speaketh of the swift vanishing away of the yeares of man: For all our dayes are past in thine anger: wee haue spent our yeares as a thought. Againe, Psal. 102. ver. 3.11. For my dayes are consumed like smoke, & my bones are burnt like an herth. My dayes are like a shadowe that fadeth, and I am withered like grasse. In deede all the outward glorie and brauerie of man doth perish at the last, & whatsoeuer in the Scripture is called grasse, doth wither, as Peter speaketh Epist. 1 cap. 1. ver. 24. All flesh is grasse, and all the glorie of man is as the flower of grasse. The grasse withereth, and the flower falleth away: but in this place there is a greater threatning de∣scribed. And this appeareth by these words following: euen from the birth, from the wombe, and from conception. For in these words is a going vp as it were by degrees, & also an amplification of this pu∣nishment & destruction. For it shall be with his beginning, middle, and end. It shall therefore be perfect, & not alone begun, or else in some one part of it onely. Further, by (glorie) I vnderstand in this place the sonnes or issue of the Israelites.* 1.442 For eu••••y sonne is called the glorie or honor of his father. And therefore Dauid Psal. 127. ver. 4.5. accounteth the store of them for a singular blessing, whereof a man ought to reioyce, & not to be ashamed, when he sayth: As are the arrowes in the hand of the strong man: so are the children of youth. Blessed is the man that hath his quiuerfull of them: for they shall not be ashamed, when they speake with their enemies in the gates. And Sa∣lomon Pro. 17. ver. 6. sayth: Childrens children are the crowne of the elders: and the glorie of the children are their fathers. And so is this word glorie here to be expoūded by the verse that followeth. There were no doubt many notable things in the Israelites, so farre foorth as they were the seed of Abrahā: but this same encreasing & main∣taining of the nation by the sonnes succeeding their fathers, was an especiall meanes of the preseruing of the couenant of God among them, nay in the world it self, the which questionles is to be accoū∣ted to haue been the singular glorie of this nation. For by this meanes our Lord Iesus Christ was borne of them.

Vers. 12.

Though they bring vp their children, yet will I depriue them from being men: yea, woe to them, when I depart from them.

* 1.443THe figure Hypophora, or answering an obiection, whereby God answereth a certaine obiection of the Israelites, refuting and despising these threatnings of God, to wit, that their children and issue shall not be destroyed in such sort. For they will nourish and bring vp their children. But the Lord answereth, I will kill and vtterly destroy the selfe same your children or sonnes, the which you shall bring vp, so that there shall not any remaine of your twelue tribes, and nation. The reason is set downe, because your e∣state shall bee in euery respect most miserable, when as I shall bee angrie with you because of your sinnes. Therefore when as I shall depart from you for this cause, and shall not protect or defend you any longer with my fauour, hand, and power, your children shall be destroyed, that there shall not any more afterward be any nation or bodie of a people of them, albeit that some of them may remaine and be lest aliue. For the anger of God is the fountaine of all cala∣mities and miseries, as his good will towards vs through Christ, is the welspring of all good things. So Dauid confesseth Psal. 4. ver. 6.7.* 1.444 that whencesoeuer the wicked & vngodly looke to receiue their hope good, he is perswaded that the light of God his countenance towards his elect, shall throughly furnish them with all heauenly and spirituall ioy and comfort, and consequently with all other things requisite and needfull for the behoofe of this life, like as Psal. 30. ver. 7. he also acknowledgeth all his prosperitie to stand by the strength of the Lord. Woe therefore be vnto them, with whom the Lord God is angrie.

Vers. 13.

Ephraim, as I sawe, is as a tree in Tyrus planted in a cot∣tage: but Ephraim shall bring forth his children to the murtherer.

* 1.445ANother answere to another obiection of theirs, wherewith he beateth backe another exception of the same hypocrites: name∣ly, that the killing and rooting out of their children shall not be so easie a thing to be performed. For this kingdome of ours (say they) is so strong and well fenced, if the bounds and borders thereof bee considered, and especially of the tribe of Ephraim: as that most noble citie Tyrus is strong, the which was neere and a neighbour vnto them. God answereth, albeit as they suppose,* 1.446 nay in the iudge∣ment of all men, this countrie of the Israelies bee as safe, as is any the most strongest and most fenced citie safe in the iudgement of men: yet shall her children neuerthelesse be slaine and destroyed. For they themselues shall bring forth their children vnto this de∣struction.

And this may bee vnderstood to haue been brought to passe two maner of wayes: namely, either whiles the fathers sent foorth their children vnto battailes, so that afterwards they were slaine: or whiles the fathers themselues being now captiues did bring foorth their children, and shewed them vnto their enemies, asking for them to put them vnto death. The which latter interpre∣tation I doe rather follow and embrace.

Vers. 14.

O Lord, giue them, what thou wilt giue them: giue them a barren wombe, and drie breasts.

* 1.447THe figure Epiphonema, or acclamatio, whereby the Prophet doth very affectionatly and pitifully bewaile the estate of this peo∣ple, euen by making prayer vnto God, that they themselues being both idolaters and hypocrites, whom so great a punishment did touch, might be warned, and repent from their wickednesse. It is therefore an earnest prayer of the Prophet, and full of affection and pitie toward his nation. For the Prophets were not voyd of all affe∣ction and pitie, albeit that boldly and without feare, according vn∣to the charge committed vnto them by God, they did declare and vtter the iudgements of God vnto their people.* 1.448 And I for my part doe not thinke this to be a curse here in this place, as is that which is contained in the Psal. 109. from the 6. verse, and certain other there following, where the Prophet Dauid wisheth destruction vnto his enemies. And as is that of Ieremie cap. 18. ver. 19. to the end of the chapter, where he prayeth against his aduersaries: but I take it ra∣ther to bee a prayer wherein the Prophet desireth to haue so great miserie and punishment to bee turned from this people. And this shall so be, if God himselfe doe rather lay or send vnfruitfulnes and barrennes vpon their wiues: and not if he giue their children to be slaine and miserably murthered of the cruell enemies: That which before God threatned should come to passe. Wherfore he doth not pray against the punishment of so wicked men, although they bee his countrie men: but that they may rather bee punished by God himselfe, then by men, because, as Dauid sayd, it is more tollerable & farre better to fall into the hands of God, then into the hands of men that are our enemies. And therefore when he had the choyce giuen him for a punishment of his sinne, in causing the people to be numbred, either of seuen yeres famine, or three moneths fleeing before his enemies, or of three dayes pestilence, he answered and

sayd: I am in a marueilous straite: let vs fall now into the hand of the Lord: (for his mercies are great) and let me not fall into the hand of man. Sam. 2. cap. 24. ver. 14. Therefore sayth the Prophet, Lord, giue what thou wilt giue, that is to say, Chasten them both as thou hast threatned concerning the destroying of their children, and also as it is meete that it should be done: but roote thou out, O Lord, that nation thy selfe, by laying barrennes vpon their mothers, and not that the Israelites should fall into the hands of their most cruell e∣nemies, of whom thou hast spoken. For this is done to the laugh∣ing to scorne of thine owne selfe, when as prophane, or wicked and heathen men doe see themselues to haue gotten the vpper hand, and doe destroy thy Church.

Vers. 15.

All their wickednesse is in Gilgal: for there do I hate them: for the wickednesse of their inuentions I will cast them out of mine house: I will loue them no more: all their princes are rebels.

* 1.449A Garnishing and setting out of the matter, wherein he both re∣peateth the cause of the former threatning, and also the threat∣ning it selfe. Therefore this verse hath two parts. One,* 1.450 wherein the cause is set downe againe. The other, wherein the same threatning is repeated, but now more plainly, & by parts. For here he expresly threatneth the princes: in the verse following, the rest of the peo∣ple: vnto all which he threatneth vtter destruction.* 1.451 And as for the cause of so great a iudgement of God against all men, and at that time against the Israelites, is, and alwayes hath been chiefly such i∣niquitie as reigned euery where in Gilead or Galaad both in the ci∣tie, [unspec 1] and also in the whole countrie without any punishment.* 1.452 Now this iniquitie was of two sorts, to wit, idolatrie and crueltie, as ap∣peareth both by the bookes of the Kings, and also by this Prophet before cap. 6. ver. 8.4. ver. 15. And hereafter cap. 12. ver. 11. Where∣fore it is sayd, That the whole sinne or wickednesse of this people was in Gilead. For there more, then in the other prouinces of the kingdom of Israel, abounded and reigned both these iniquities, and euery kind of hainous offences as well against God, as against men. Whereas therefore it is here sayd, That all the wickednesse was in Gi∣lead, this must be vnderstood comparatiuely. And thus much of the cause of the punishments.

[unspec 2] And now are repeated the punishments themselues,* 1.453 the which were hereupon to insue. And the first is, Hatred of God. For God ha∣teth

all those which worke iniquitie and liue wickedly, or vngod∣ly Psal. 5. Secondly, the abandoning and casting off of the Israelites. For he threatneth that he will driue this part of the people out of his house, that is, out of his inheritance, familie, and people. Like as when God did acknowledge them for his, and did loue them, they were part of his familie, and of God his peculiar people. Therefore in this place I take the word (house) not for the Temple, not for the worship of God, whereof they are sayd that they shall be depriued, but for the inheritance, priuiledge and familie, the which God had peculiarly adopted or chosen vnto himselfe in the feede of Abra∣ham, and had promised vnto him. For when he calleth him out of Vr of the Chaldees, he saith thus vnto him Gen. 12. ver. 2. I will make of thee a great nation, and I will blesse thee, and make thy name great, and thou shalt be a blessing. I will also blesse them that blesse thee, and curse them that curse thee, and in thee shall all families of the earth be blessed. And againe cap. 15. ver. 1. it is sayd vnto him in a vision: Feare not Abraham, I am thy buckler, and thine exceeding gre•••• re∣ward. And Exod. 19. ver. 6. God sayth thus of the children of Israel: Ye shall be vnto me also a kingdome of Priests, and an holie nation. To this purpose reade Psal. 81. So we Christians, which through Christ haue succeeded or come into the place of their familie, are called a holie nation, a people whom God claimeth vnto himselfe as his proper and peculiar people. And therefore 1. Pet. 2. ver. 9. Peter sayth vnto the faithfull: Ye are a chosen generation, a royall priest∣hood, an holie nation, a peculiar people, &c. And Tit. 2. ver. 14. Paul tea∣cheth, that Christ gaue himselfe for vs that he might redeeme vs from all iniquitie, and purge vs to be a peculiar people vnto himselfe, zealous of good workes. Now both these punishments, namely, that GOD should hate them, and also cast them off, are iustly threatned vnto them, because that they can neuer bee loued of God, who doe liue vngodly, nor yet bee by him acknowledged for his. And therefore Paul. 2. Tim. 2. ver. 19. sayth: The foundation of God remaineth sure, & hath this seale, the Lord knoweth who are his, and, let euery one that calleth on the name of Christ, depart from iniquitie. And these effects are the first, and immediat, which doe proceede or spring from our sinnes, The hatred of God against vs, and his casting of vs off. After these followeth affliction, and our destruction.

* 1.454But now in the last branch of this verse God applieth those two punishments, and the same indeede most grieuous, vnto the prin∣ces of the Israelites first of all, whom he denieth that he can loue

hereafter, because that they aboue the rest were rebels, and disobe∣dient. And it is a thing most meet, that those which hurt others with their example, before whom they ought to shine in holines of life, should first feele the punishment of this their transgression, and so consequently the hatred of God, and their casting off from him, and in the end, most heauie punishments.

Vers. 16.

Ephraim is smitten: their roote is dried vp: they can bring no fruite: yea, though they bring foorth, yet will I slay euen the dearest of their bodie.

* 1.455IN the second place the selfe same effects of sinnes are applied vn∣to the whole people, that they should not thinke themselues free from punishment, because they followed the example of their prin∣ces. So when a blind man either choseth a blind man for his guide, or followeth him, both of thē worthilie fall into the ditch, as Christ teacheth Matth. 15. ver. 14. when he sayth of the Scribes and Phari∣ses: Let them alone: they bee the blind leaders of the blind: and if the blind leade the blinde, both shall fall into the ditch. But God now dea∣ling with the people, doth not onely rehearse his hatred against them, and the casting of them off: but also expresseth the punish∣ment it selfe, and the affliction, wherewith he will punish them: be∣cause that the common people are of a more grosse and dull wit, the which is to be stirred vp with the feeling it selfe of the punish∣ments. The punishment is here the same which was before: but it is more distinctly declared, that it may the more easilie be cōceiued euen of the people, albeit neuer so rude and grosse. So then the punishment to come is first of all set downe generally in these words, Ephraim shall be smitten by God. Secondly, by way of making the matter more plaine, there is added what maner of punishment it shall be, The roote of them shall wither: They shall bring foorth no fruite, that is to say, the nation it selfe shall leaue no issue at all: nay it shall be put out, and vtterly destroyed. Yea, if there be some borne of them, how diligently soeuer they bee kept by their parents, ten∣derly brought vp, and loued and looked vnto by them, GOD not∣withstanding shall destroy those that are borne, or their sonnes, whom they shall beget and bring vp, that they be not any more one nation gathered together, seuered from other people, and one bodie. See before ver. 12.

Vers. 17.

My God will cast them away: because they did not obey him: and they shall wander among the nations.

* 1.456THe conclusion, by the which all the former things are confir∣med, namely both the casting off of this people, and also their most miserable estate. God shall despise, and hold for forsaken the Israelites, that is to say, those ten tribe••, because as hee sayd hee will cast them forth of his family, and race them out of his couenant. Therefore those which shall remaine of them, before they be vtter∣ly destroyed, shal be vagabonds, or wanderers too and fro among the heathen, and Idolators. The reason of this so great punishment of this people is, because this people obeied not God, that is to say, obeied not his commaundements, which they vnderstood not. What then is there at this day to be hoped for or rather to be fea∣red of the rebellious world the which casteth off Christ, or falleth a∣way from his Gospel, wee doe easily vnderstand by the f••rmer threatnings, and examples of these Israelites: nay we haue experi∣ence by reason of our owne sinnes. For in a manner all Christen∣dome is now already destroyed by the Turkes for the same offen∣ces, that is to say, idolatrie and cruelty.

CAP. 10.

Vers. 1.

Israel is an empty vine, yet hath it brought forth fruit vn∣to it selfe, and according vnto the multitude of the fruit thereof he hath increased the Altars: according to the goodnes of their land they haue made fayre images.

* 1.457ALthough this chapter do meruailously well agree with the for∣mer, as the sermons of the Prophets haue been like one vnto an other, euen as were the maners of the corrupted people alwayes the same, so also is one and the same doctrine of repentance often to be repeated and to be beaten into their heads, as Paul Philip. 3. vers. 1. witnesseth, that he is not ashamed, or that it doth not grieue him to write the same things vnto them, and for you (sayth he) it is a sure thing. Yet hath this chapter his certaine peculiar argument or contents diuers from that before going, namely, for that here the aydes the which the Israelites thought to be most sure and safe vn∣to them, are threatned to be taken from them, to wit, their Idols,

and their kings. And moreouer the Prophet here in this chapter doth also declare vnto this people the same destruction for their i∣dolatrie, and forsaking of the true God.* 1.458 Neither are they in vaine so often admonished or warned of the selfe same thing. For God by this meanes maketh them inexcusable, and sheweth how great his mercy and patience is euen towards men that are most obsti∣nate and stubborne. And last of al we do learne by this example, how hardly and scarcely, and almost not at al they are roused vp and drawen from their vices, the which haue once giuen ouer them selues vnto them, especially from idols, so farre doubtles haue they swallowed down the bayte of this poyson, that they cannot after∣wards be rid of it, and cast it out of their mouth againe. Now this verse and it which followeth, doe containe the causes of God his iudgement, the which shal be declared afterward.

* 1.459As for this present verse it setteth downe the summe of their wickednes, that is, their vnappeased and mad minde, and earnestnes of this people neuer satisfied in worshipping of Idols. The which thing we see euen at this day to bee in the popish Idolators. For they make themselues vtterly vnapt to be taught of GOD, and e∣stranged from him, that they may wholly serue their Idols. And questionles no man can at once and together obey or serue God and Satan. For as Christ sayth Mat. 6. vers. 24. No man can serue two masters: for either he shall hate the one, and loue the other, or else hee shall leane to the one and despise the other.* 1.460 Wherefore Israel, that is to say, the whole nation and kingdome of the ten tribes is here cal∣led an empty vine, as namely the which did not now bear any fruit acceptable vnto God Isai 5. But if it brought forth any, it brought it forth liking to themselues onely, and agreeable to their idolatrie. Therefore albeit that this people were as a vine, diligently dressed of God, yet it bringeth no solace or comfort vnto God, that is, vnto their vine dresser and husbandman: but all the workes and fruites of this people doe serue themselues onely, and the Idolatry and re∣ligion which they had forged and inuented.

* 1.461The proofe of the great ingratitude or vnthankfulnes of this people followeth. For as they abound with wealth, fruits, and all kinde of good things, so doe they multiply their Idol temples and altars, and appoynt for their images diuers worship and seruice, costly, chargeable and gorgeous, and do sacrifice vnto them sump∣tuously, according vnto the abundance and store of the good things, which they receiue from the true God. So then the Israe∣lites

bestow nothing vpon the true God: but all vpon themselue•• and their Idols, which Israelites were notwithstanding a vine plan∣ted, plowed, and increased by God and not by Idols.

Vers. 2.

Their heart is deuided: now shall they be found faultie: he shall breake downe their altars: he shall destroy their images.

AN increasing of the former idolatrie, for that they doe not wor∣ship, and haue worshipped those false gods onely outwardly with giftes and rewardes,* 1.462 but also with their heart and whole mind. In a word, they were wholly how great and whatsoeuer they were, meere and filthy idolators both in body, and also in minde, both inwardly, and also outwardly. But this sentence maketh nothing for this, that they should not be thought to sinne, which cleaue vnto Idols only with their bodies, and in outward shewe: but by this phrase or kinde of speaking God sheweth that the Israelites were fully and wholly worshippers of Idols. But as for those, which de∣nie themselues to be idolators, if they serue Idols onely with their bodies, let them heare Paul Rom. 10. vers. 10. With the heart man beleeueth vnto righteousnes, and with the mouth confession is made vn∣to saluation. For he teacheth that both are required, that is to say, both the minde and the bodie, to serue God aright or well: And that worthely: for God is the maker of them both in vs. Thus then the Israelites bestowed not onely their outward goods vpon their Idols: but also their minde and heart. Whereupon nowe follo∣weth the most iust sentence of God against them, whereby they are first pronounced guiltie: and secondly to be punished, as this their wickednes deserueth. Therefore, sayth God, These are faul∣tie, or guilty, and that in such sorte and maner, as the most wicked of∣fenders are wont to be guiltie. For thus much doth the word Asch∣mah signifie.* 1.463 The faultines or guiltines goeth before the punish∣ment. For none are punished by God, but such as are first in trueth found guilty in themselues, and proued by GOD so to bee. The which is true, and to be vnderstoode both of actuall and also of o∣riginal sinne. For all infants are guilty in Adam, as they are also ac∣counted, as in their roote:* 1.464 afterwards there followeth them as a pu∣nishment for this guiltines the corruption and deprauation or ma∣king ill of their nature They are therefore guilty: and consequent∣ly to be punished. And first of all the things themselues shall bee punished by the which both all men doe sinne, and haue sinned,

and also the Israelites, so vngodly, wherein they doe place so sure and strong an ayde: and secondly, they themselues, shall be cha∣stised by God. The things themselues, by the which the Israelites offended God, are these altars and Images: in the which also they put their trust. Therefore both their altars and their images shall be destroied by God. And this thing came to passe partly when as Iosias the king of Iudah brake down the altars of the Israelites, and partly when as the people themselues were wholly carried away into captiuitie 2. King. 17.* 1.465 And whereas it is sayd that God shall breake downe or rather behead their altars, this hath a greater em∣phasis or force, and is spoken to strike the more shame into them. For it is likely that these Altars must haue had their crownes, and proud pearching vp pillers, the which God threatneth that he wil throw downe and breake, that afterward they may appeare may∣med and curtold of that proud head and ornament. The which was done both by Iosias, and also before by the Assyrians.

Vers. 3.

For now they shall say, we haue no King, because we feared not the Lord: and what should a King doe to vs?

* 1.466A Making of the matter more plaine, wherby God by the figure Mimesis, or imitating and taking vpon him their speech, doth represent or shewe the notorious wantonnes of this people, and their retchles and vnpunished licentiousnes or ouer much libertie in running commonly vnto all kinde of wickednes, to the end that his iudgements, albeit neuer so heauy against this people may seem the more iust. First of all therefore he describeth that their vnpu∣nished and vnbrideled boldnes to commit any euill whatsoeuer, and imitateth or followeth and taketh vpon him their words.

Their words were, We haue no King, that can keepe vs vnder: he only hath so much power and authority ouer vs,* 1.467 as we do yeeld vnto him, and will and are contented that hee shall haue ouer vs. We feared not the Lord: What therefore may stay vs now from the executing and putting in practise of all kind of wickednes and hay∣nous offences freely, and according vnto our owne hearts lust and pleasure? Doubtles nothing. Now these were the speeches of the people, by the which is pointed out notorious and desperate lewd∣nes of men, like vnto that iudge in the parable recited by our Saui∣our Luk. 18. vers. 2. of whom he reporteth, That he feared not God,

neither reuerenced man:* 1.468 also their anarchie or disordered life vnder no rule nor gouernment, the which is wont to bee most hurtfull, and not only the companion, but also the nurse and mother of all enormitie and malapertnes. And therefore it is so often repeated in the booke of Iudges, that such and such most outragious of∣fences raigned and were committed in the land, because there was no King in Israel, as among the rest Iudg. 19. vers. 1. we read thus: Also in those dayes when there was no King in Israel, a certaine Le∣uite dwelt on the side of mount Ephraim, and tooke to wife a Concu∣bine out of Beth-lehem Iudah. And his Concubine playd the whore there, and went away from him, &c. So likewise cap. 21. ver. 25. after the setting downe of the great disorder of the Beniamites in stea∣ling away the maidens at the dauncing in Shiloh, there is added as the cause: In those dayes there was no king in Israel, but euery man did that which was good in his eyes. For we are held backe as it were with a bit or bridle from the committing of euill, either with the feare of God or terror of men: which, when as they are either none at all, or broken in sunder by the violence and sway of sinnes rush∣ing in, there must needes be a most broad window set open vnto all lewdnes and iniquitie. The which vseth there to be done, where∣soeuer anarchi or want of gouernement raigneth. Wherefore Pe∣ter 1. epist. cap. 2. vers. 17. counselleth very well, That we both feare God, and also honor the King, that we may liue godly. And finally, that is a notable saying of Chrysostome, That it were better that there be some king among men,* 1.469 be hee neuer so bad, then to haue no King at all. And this was at that time the most miserable e∣state of the Ifraelites, as appeareth. And this came to passe among them hereupon, for that hee which was the stronger got the King∣dome: and for that Kings were not chosen among them after a∣ny lawfull maner and by due voyces, but each thrust out & mur∣thered other by armes & ciuil wars, and did intrude or thrust them∣selues into that same sacred and holy dignity. And therefore they ruled onely according vnto the pleasure and appoyntment of the people, the which they doe, that raigne by violence, and not by right, and therefore they doe not that which is beseeming them, and appertaineth vnto the duety of a King.

Vers. 4.

They haue spoken wordes, swearing falsly in making a couenant: thus iudgement groweth as wormewood in the fur∣rowes of the field.

* 1.470AN amplification of the malapert boldnes described before, and the same also raigning commonly among the people. It is ta∣ken from the effects, the which are alwayes wont to followe a∣uarchi or want of gouernement (that is, where no feare of God, nor of the King, that is, a man doth restraine vs from euill) And this verse hath two partes, one, wherein these effects are recited:* 1.471 The other, wherein the punishment that should follow; is descri∣bed. As for the effectes of Anarchie,* 1.472 all the euils that followe the same, are not here recited: but only two, which are especiall and most grieuous ones,* 1.473 and the which doe drawe after them infinite others. Of the which one is, That all things then ouerflow with periuries among men, and first of all in priuate contractes and af∣faires. So then these vse swearing,* 1.474 when as they deale for any thing priuately within themselues, yea and adding great execrati∣on or cursing thereunto, as it were giuing themselues vnto the di∣uell, or praying God to execute his iudgements and plagues vpon them if they performe not their promises, and such like. For there are diuers kindes of swearing, as you may reade Mat. 26 vers. 72, 74. in the fact of Peter denying his master first by simple affirmati∣on, then by an oth, and thirdly by cursing and banning of himself. Yet doe they in those cases also forsweare themselues, neither doe they keepe their fayth, nor performe their promises.* 1.475 The other euill is, that they vse those periuries in publike couenants and bar∣gainings, when as they make them with other nations: so that they keepe not their faith and promise made by oth, neither pri∣uately, nor publikely: but are in all poynts and cases wicked, ha∣ted of God and men, periured persons, faithles, and couenant brea∣kers. That such vnfaithfull and trothles dealing raigneth both in Anarchie or where there is no gouernour, & also in that state where the people beare al the rule, as wel the histories do testifie, as especi∣ally Zenophon lib. de Repub. Atheniens. And experiēce it self taught the same among the Israelites, when as within themselues they kept not faith either publi••ely, or priuatly, nor yet kept it with other na∣tions, as with the Assyrians for example. Whereupon they procu∣red vnappeasable wars with them, against themselues, in the which in the end they vtterly perished.

[unspec 2] Now the other part of this verse containeth the punishment to come, to wit, the iudgement of God against them, which shall be spread so farre, that it shall appeare both at home and abroad, and vpon their fieldes, yea and also vpon the furrowes and ridges of their fields shall it growe: but as wormewoode, namely because it shall be vnto them most bitter and heauie. For I referre the worde (iudgement) in this place,* 1.476 vnto those great punishments, where∣with God in the ende was auenged on that their wantonnes, Athe∣isme or godlesnes, Anarchie, and periuries, yea and with the which he doth punish them euen at this day: the which punishments God in this place pronounceth that they shall on euery side flowe and rush in vpon the Israelites, and that being most bitter, as is the herb Rue, or wormewoode. And that this sentence of God is most iust, appeareth hereafter in this selfe same chapter ver. 13.

Vers. 5.

The inhabitants of Samaria shall feare, because of the calfe of Beth auen: for the people thereof shall mourne ouer it: and the Chemarims thereof, that reioyced on it for the glorie thereof, be∣cause it is departed from it.

* 1.477THe first amplification or explanation and making plaine of the punishment. For as he described the wickednes of the Israelites by partes: so doeth he also the punishment hanging ouer their heads: that by both these meanes these idolatours might be moo∣ued, although they were obstinate or stiffe necked, and be called backe vnto repentance of minde, if any way it may be. Further, God threatneth that the same hope which they propounded or set before them selues, as their last anchor and refuge, shall be taken from them, to wit, their idols, on whome they trusted, as their gods that should defend and keepe them. And here is liuely, and by way of amplification described, how great a frightment of heartes, and trembling of minde shall followe hereupon in this whole people: whereby is gathered, that all sorts of men, and all degrees of this people put the hope of life and of their deliuerance in their idols at that time.* 1.478 For when as all shall mourne, lament, and be dismayde for the calues of Beth-auen, that is, of Beth-el, that should be taken from them, it is vndoubtedly true, that all did trust in them. And first of all, and aboue all the rest, the inhabitants of Samaria doe feare, that is, of the heade citie of the whole kingdome. What then, shall the citizens of lesse fortified and fenced cities, and the dwel∣lers

in townes doe? how shall they tremble? I expound (The inha∣bitant of Samaria) to be spoken by an emphasis, or vehemencie, to giue them to vnderstand, that others then must much more feare. Secondly, after the Samaritans, all they shall mourne which are the people of these heyfers (for so in contempt he calleth the calues, heyfers: like as to signifie his lothing and abhorring of the same, he calleth Beth-el, that is, the house of God, Beth-auen, that is, the house of iniquitie) The people then of these heyfer buddes are the citizens of Dan and Beth-el, cities, in the which these calues were placed. Last of all, the priests of these calues shall mourne ex∣ceedingly, as who by the ouerthrowing of them loose the stay and maintenance of their life and liuing. And these Priestes are called Camarim or Chemarims, either because they did weare blacke ap∣parell,* 1.479 or else because they were al gathered together and dwelling in cloisters, like vnto our monkes: or else because with loud voyce they did yell out hymnes vnto their gods in their idol-temples. Which three points are euidently seene in the popish monkes, and doe very fitly agree vnto them.

Vers. 6.

It (or he) shall be also brought to Asshur for a present vnto king Iareb (or to the king that defendeth) Ephraim shall receiue shame, and Israel shall be ashamed of his owne counsel.

* 1.480THe second amplification of the same punishment threatned against the idols of the Israelites, taken from the place into the which they shall be carried, and from the condition the which they shall be in. For they shall be captiues, and fall into the hands of their enemies, and finally like vnto other spoiles and boo∣ties, they shall be brought vnto the king of the Assyrians, euen the selfe same king, whome they notwithstanding shall one day chuse, and had before chosen for their defender and ayder. Wherefore the condition of these gods, that is to say, of these idols, shall be most miserable. For they shall be carried away, and goe into captiuitie, euen into Assyria, that is, into landes most farre off. Moreouer, in those selfe same places they shall not be worshipped as gods, but deuided as spoiles, and they shall not be giuen vnto the gods of the Assyrians, but vnto the king, that is, vnto a man only, and not a god, as they fasly supposed their idols for to be: lastly the idols shal then loose all that their deitie, or godhead and maiestie. And by these things is vnderstoode both the vanitie of idols (the which are not able to defend them selues) and also their falsenes, as such, namely

the which in the end doe loose their godhead at the pleasure of mē. [Obiection.] If any man obiect, that the selfe same hath hapned vnto the Tem∣ple of God, and vnto the Arke, and therefore that the God of that Temple is vaine, and false: [Answere.] I answer, that this came to passe vnto them the selfe same God denouncing or threatning it, and after such manner reuenging the contempt or despising of his name, the which God notwithstanding did not therefore loose his Maiestie, either among those enemies, as appeareth by the Edicts or procla∣mations of Nebuchadnezzar; or yet helde his peace continually, as these idols doe: but in the end, in spite of the teeth of all men resto∣red both his people and also his worship afresh, and againe, as ap∣peareth by the edict or decree of Cyrus the king,* 1.481 Psal. 78. ver. 65. Last of all, he concludeth with a great auowing (the which is con∣tained in the repeating of the worde, shame) that it shall come to passe that Israel shall be confounded, and shall be ashamed, to wit, for this his counsell in worshipping these caluish gods. For by this meanes they forsooke the true God, and became idolators. Which one thing especially was their destructiō, as it also is the ouerthrow of other men, and of most florishing kingdomes.

Vers. 7.

Of Samaria, the King thereof is destroyed as the fome vpon the water.

THe third amplification of the punishment against the Israelites, that is, against idolators. And it is taken from the circumstance of the persons, whome this punishment shall take hold on. The i∣dols therefore of the idolators shall not onely be ouerthrowne by God; but also the kings of those idolatrous people. For they are an other helpe, that idolators rest vpon. For they onely looke vnto earthly thinges, and put their trust in the arme of flesh, and not in God. Yet is there another helpe prescribed or appointed vnto vs, and to be sought of vs, Psal. ••0. vers. 7. where the godly say: Some trust in chariots, and some in horses: but we will remember the name of the Lord our God. And Psal. 62. ver. 7, 8, 9. In God (saith Dauid) is my saluation, and my glory, the rocke of my strength: in God is my trust. Trust in him alway, ye people: powre out your hearts before him, for God is our hope. Yet the children of men are vanitie, the chiefe men are lyes: to lay them vpon a balance they are altogether lighter then va∣nitie. So then, the first foundation of the hope of these Israelites, are their idols, and secondly their kings, and the power of men. But

what shal be done with these kings of theirs? They also shal be cut off, and that in a moment of time, and with a light arme, or very ea∣sily: to wit, in such sort, as the fome arising vpon the waters ceaseth to be, vanisheth away, and is smitten off. And verely, where as it is said, A man is but a bubble, euen the same appertaineth vnto kings also: and therefore Esay giueth this counsel, cap. 2. ver. 22. saying: Cease you from the man, whose breath is in his nostrels: for wherein is he to be esteemed. And we haue seene immediatly before out of the Psal. 62. That the chiefe men are but vanitie and lies: and Kings are as easily throwne downe by GOD, as other men. For Psal. 76. ver. 12. Dauid affirmeth, That God shall cut off the spirite of Princes: he is terrible to the kings of the earth: and therefore are they as easily cast down from their seates by God, and also slaine of him, as are any other men in like manner.

Vers. 8.

The high places also of Auen shall be destroyed (euen the sinne Israel) the thorne and the thistle shal grow vpon their altars: and they shall say to the mountaines, Couer vs, and to the hils, Fall vpon vs.

* 1.482THe fourth amplification of the punishment to come, taken from the places them selues, into the which it shal breake. For not only the idols themselues shal be destroied, and the kings also; but the places in like manner, in the which the idols were worshipped in the land, & in that kingdome of Israel, as are their idol-temples, high places, altars, and such other like places. Surely all colour of escaping the iudgement of God, must be taken away from idola∣tors, because that they imagine and forge vnto them selues infinite exceptions and defences against it. Furthermore, al thinges must needes be rooted out and taken away, the which haue serued to the hurting and dishonouring of the maiestie of God, as appeareth by the 40. chap. of Esay, ver. 19, 20.* 1.483 where God derideth the vanitie of men in sparing for no cost, charges, and labour in making of idols, which in their foolish opinion should not be mooued but stande sure for euer, whereas a little after he sheweth that both these, and al that put their trust in them, when the Lorde shall once blowe vpon them, shall wither, and the whirlewinde shall take them away as stub∣ble. Wherefore the ouerthrow of the places, which haue beene de∣dicated to the worship of idols, is here fore-told, and the same sig∣nified to be most lamentable and reprochful, setting downe the cause hereof, to wit, for that they were the very sinne of Israel, that is, the sinne of idolatrie was contained in those places, wherewith

the Israelites and the same ten tribes did chiefly offend of God, and prouoked him against them, aboue the rest of their sinnes. For there was not onely idolatrie among those ten tribes, but other of∣fences also reigned there, as we haue seene: but God was more an∣gred with their idolatrie, then with their other sinnes: whereof it commeth to passe, that these words (euen the sinne of Israel) being set down by a parenthesis, and put in the same case with that which went before,* 1.484 are of very great force and weight. Againe, the whole ruine of these places is threatned, and not in some part, and as I haue said, it is threatned to be full of reproch and shame. For the briars and thornes, and other like bad weedes, which are heaths of desert places, and vnpleasant, shall come vp and growe vpon their ruinated and broken downe altars. So Esay cap. 5. ver. 6. God threat∣neth that he will lay his vineyard wast, that it shall not be cut nor dig∣ged: but briars & thornes shal grow vp in it. And c. 7. v. 24. he sheweth that the whole land shall in his anger be so ouergrowne with thē, that it shal become as it were a wildernes, and a couert for al wilde and hurtfull beastes, that a man, except he be well armed, shal not be able to passe there, but with danger of his life: and therefore he saith: With arrowes and with bowe shall one come thither: because all the land shall be bryars and thornes.

Furthermore, this selfe same punishment shal be ful of horrour and sudden feare, like to make them runne madde withall, to wit, because it shal be vnlooked for of the idolators.* 1.485 Wherefore they shal be so awhaped and tremble at the same casting downe and ouerthrowing of their altars, that they shal preferre death before life: and they shal be ouertaken with so great terrour and sorrowe of minde, that they shal say vnto the mountaines, Couer vs, and vn∣to the hils, Fal vpon vs. This phrase and kinde of speaking doth Christ repeate Luc. 23. ver. 30. and the like is Esay 2. ver. 19. when as he describeth or setteth forth the exceeding trembling and dis∣maying of minde that shal come to passe, the which men shal con∣ceiue of the vnlooked for and sudden iudgements of God against them, and when as he sheweth that they shal not be safe in any place. So when Dauid wil signifie his desire to haue his enemies brought vnto that plight, that they shal be so feared as that they shal not know what counsel to take, nor which way to turne them selues, he praieth against them Psal. 35. ver. 6. after this manner: Let their way be darke and slipperie: and let the Angel of the Lorde persecute them.

Vers. 9.

O Israel, thou hast sinned from the dayes of Gibeah: there they stoode: the battell in Gibeah against the children of iniquitie did not touch them.

* 1.486THe rendring of a reason why God wil so grieuously punish thē, to wit, because that of olde they haue begunne to sinne against God, and haue not since that time repented, although they haue bin admonished or warned by the most manifest iudgements and threatnings of God. And here is a very long time rehearsed, where∣in the Israelites liued most wickedly, and against the commaunde∣ments of God, namely from the daies in the which the Gabaonites, or Gibeonites committed that most shameful villanie, the which is reported Iudg. 19. This selfe same fact was called before cap. 9. ver. 9. a most exquisite, rare or passing wickednes, or most deepe corruption. Doubtles it appeareth by this place, that the same hi∣storie is very auncient, and that the Gibeonites sinned in that sort straight after that they were by Iosua brought into the promised lande, and inioyed the possession thereof quietly, that is to say, so great a benefite of God, and the same so very lately bestowed vp∣on them. For that which is there reported, I iudge to haue fallen out before the gouernment of Othoniel. R. Solomo Iarchi writeth that those things came to passe vnder the Iudge Othoniel. How so∣euer it be, that lewd fact, and so cruel and wicked deede of the Isra∣elites is most old and auncient.* 1.487 Therefore they doe not nowe first of al begin to offend God in this manner, without al seare; but e∣uen so soone as they entred into the selfe same lande, which they then possessed as yet. Afterwarde, their obstinacie and stubborne nature is also declared, as namly being such, who were not brought vnto repentance, no not with those most grieuous punishments, the which they sawe by God to be laide vpon the Gibeonites be∣cause of that hainous offence. For thereupon insued a most la∣mentable battel: the tribe of Beniamin was almost vtterly rooted out by God: the other eleuen tribes were grieuously slaine, and that twise. Yet did these men neuer cal to minde those so great iudgements of God, that thereby they might become the better, and might learne to be wise by their home punishments and ex∣amples. So then, that same so grieuous warre which at that time was made against those sonnes of Belial, or wicked sonnes, that is to say, against those lewde Gibeonites (in the which doubtles the

most great displeasure of God appeared most manifestly against the wicked) this warre, I say, mooued not them, feared them not, that is, tooke not holde on them, to wit, that they did thinke vpon it, and called to remembrance that both themselues, and those wicked persons were for this cause punished by God, and therfore that they should abstaine from sinne hereafter. But from that day and time they alwaies waxed worse and continued in their wicked life. The which was a most desperate boldnes, and most stubborne rebellion against God.

Vers. 10.

It is my desire that I should chastise them, and the people shall be gathered against them, when they shall gather themselues in their two furrowes.

* 1.488A Consequence, the which out of the former verse, and their vn∣godlines iustly gathereth and inferreth as it were for an ouer∣plus & aduantage this conclusion, to wit, that it shal come to passe, that like as these haue liued wickedly according vnto their owne minde and pleasure: so shal they be punished by God according to his wil and pleasure. And this punishment also is in this selfe same verse more plainly laide out by way of explanation, and it is here shewed to be of two sortes. First, they shal be chastised (or bound) by God, that they shal not be able to defend themselues a∣gainst their enemies rushing and breaking in vpon them.* 1.489 For they which haue their hands tied, and which are bounde, are not able to defend themselues against strokes: but he open vnto other mens in∣iuries and stripes, to be beaten at their pleasure. By this means God teacheth that all the aydes, weapons, and furniture of warre, dili∣gently prouided by the Israelites, shal stand them in no stead, but shal be vnprofitable vnto them.

* 1.490The second punishment is, That sundrie peoples, and not one na∣tion onely shall by God bee gathered together against them, that they may vnderstand, that albeit they were left loose and vnboūd, yet that they should notwithstanding be oppressed and ouercome of so great a number of enemies. Further, to amplifie the matter withall, it is added by God, I will binde them in their lands, grounds, furrowes and dwellings, the which they possesse, and plow, and where they liue and dwell daintilie. For the kingdome of Israel was partly on this side the riuer Iordan, and partly beyond the riuer Ior∣dan also. So then the Israelites shall be punished by God, and that

iustly and worthely, in both those countries beyond, and on this side Iordan, the which he compareth to a plowed field.

Vers. 11.

And Ephraim is as an heifer vsed to delight in thresh∣ing: but I will passe by her faire necke: I will make Ephraim to ride: Iudah shall plow, and Iaacob shall breake his clods.

* 1.491AN amplification of this equitie and iustice in punishing of thē, because that the Israelites contemned or despised all the labour of God in calling them backe, and dressing and tilling them as it were a field, and mocked euen God himselfe: the which is an vn∣godlines to be punished, & worthie of as great punishment as may be. But because in the former verse God vsed the Metaphor of fur∣rowes borowed from husbandmen, and tillage,* 1.492 & put in that place for dwellings: so he doth now also continue the same in this verse, as he doth likewise in the verse following. For by this meanes and similitude the great labour of God might the better bee expressed and shewed in tilling, plowing, and cherishing both those king∣domes and people, to wit, that of the Iewes and Israelites, as appea∣reth by the parable of the vine Isai. 5.

* 1.493This verse hath two parts. The first appertaineth vnto the king∣dome of Israel. The latter vnto the kingdome of Iudah. The whole kingdome of Israel is here by the figure Synecdoche vnderstood by the name (Ephraim) and the kingdome of Iudah,* 1.494 by these words (Iudah and Iaacob.) Therefore as concerning the kingdome of Is∣rael, or those ten tribes:* 1.495 first God sheweth what their disposition & nature was vnder the similitude of an heifer, the which had rather to tread out or thresh the corne, then to plow, that is, which was gi∣uen to pleasure and ease, and would take but little paine in doing her dutie: but wished forthwith to redeiue the fruite of her labour. For such are the cattel, which had rather to tread out the corne, that is, quietly and eating to doe some thing lightly vnder the roofe and at home, then to plow abroade and in the fields, that is,* 1.496 in the open ayre, and heate to take great paynes and worke. Thus then in these words doubtlesse is described the nature of dissolute or loose and idle persons, and such as are altogether giuen vnto pleasures. And albeit these by nature were such, yet GOD notwithstanding with great diligence dressed and tilled them. For he vsed both his lawe, the which he gaue them by Moses: and also the labour and trauaile of diuers Prophets, the which he raised vp vnto them, that he might

ride vpon them, and as an honorable Rider, sit vpon them, breake them, beate downe the fiercenes of their nature, and that he might rule and reigne in their hearts. And these things are declared and made plaine by the selfe same Metaphor borowed from horsemen and plowers. Therefore the Lord sayth, I haue passed by the fairenes of her necke, that is to say, I haue layd an honorable yoke vpon thē, and I my selfe would ride vpon that people as vpon mine owne pe∣culiar and proper horse for honor sake decked and trimmed by me. Wherefore these words (I haue passed by the fairenes of her necke) are neither spoken against them in despite,* 1.497 nor yet as if God inful∣ted or triumphed ouer them, as if God in contempt or despite cast downe, bruised, pressed and trode downe with his feete the fayre neckes of these men, like as that vngodly Pope of Rome Alexan∣der the third in reproch trode vpon the necke of Frederick the Em∣perour: but there is in these words rehearsed a singular benefite of God towards the Israelites, and an honor for them, that God had them as it were an horse for his owne saddle, made much of them, handled & vsed them. And this do I referre vnto that time, where∣in God gaue his lawe vnto all Israel, whereunto I am moued by the argumēt of the verse following. For then God when he went about to bring that people vnder his yoke, and when as it was at that time a most mightie and strong nation, it is said then to haue had a faire∣nes of necke, or a faire necke: whereby the nobler and better kind of horses are wont to be knowne. Hereunto also appertaineth that which is added, I haue ridden Ephraim. For God by his Prophets the interpreters of his law, hath very often assayed throughly to breake that people, and to bring them in subiection vnto him Isai. 5. And thus much of Israel.

* 1.498Now Iudah found and felt plentifull fruite by the selfe same tra∣uaile and labour of God. For God did plow and harrow them vn∣to him. By the words of (plowing and harrowing) I vnderstand the docilitie or aptnes of Iudah to learne, & that same their obedience, whereby it came to passe, that this kingdome both serued God, and also receiued a most plentifull blessing of God, and did very well prouide for themselues. By which comparison the rebellion of the Israelites is shewed to be the greater. For Iudah had no other pre∣cepts or commandements then Israel: and the one was no more diligently dressed and tilled by God then the other. And yet did not these things profite Israel, because of the stubbornnes of his minde: but benefited Iudah very much because of his aptnes to

learne, and heed taking.

Vers. 12.

Sowe to your selues in righteousnesse: reape after the mea∣sure of mercie: breake vp your fallow ground: for it is time to seeke the Lord, till he come, and rayne righteousnesse vpon you.

A Making of the matter more plaine. For GOD sheweth here what maner of riding vpon the neckes of the Israelites, that of his was. Namely, that he gaue vnto them his law, whereby they were taught to liue godly and holily, to be obedient vnto him, and finally to seeke and worship the true God. And hereupon there was promised a great reward, as appeareth by the second, third, and fifth precept of the Decalogue or ten Commandements.* 1.499 Therefore the giuing of the law, and the preaching of the word of God, was, and is yet at this day that same riding and sitting of God vpon vs: the which he that casteth away and despiseth, casteth away euen God himselfe, as Christ telleth his Apostles Matth. 10. ver. 40. say∣ing: He that receiueth you, receiueth me: and he that receiueth me, receiueth him that sent me.

Moreouer, this verse hath two parts. The one setteth downe that doctrine which the law of God containeth.* 1.500 And this is two-fold. For first the law teacheth precepts of the whole righteousnesse,* 1.501 that is, of liuing godly and iustly, the which workes the same law willeth vs to sowe, that is, in very act and deede to performe. The law then giuen by God teacheth to sow righteousnesse, and that wholie, that is to say, both that righteousnesse,* 1.502 whereby we are commanded to loue God with all our heart: and also that righteousnesse, whereby we are commanded to loue our neighbour as our selues, that it may be a seede in vs, and in our hearts, the which may fructisie or bring forth fruite, and increase in euery good worke, as Paul willeth the Colossians cap. 1. ver. 10. where he sheweth, that he ceaseth not to pray for them, that they might walke worthie of the Lord, and please him in all things: being fruit full in all good workes, and increasing in the knowledge of God. Secondly,* 1.503 the same law promiseth vnto the keepers thereof an haruest of mercie, that is, euery kinde of good things, to wit, both spirituall, & also earthly, as Paul teacheth 1. Tim. 4. ver. 8. in these words: Godlinesse is profitable vnto all things, which hath the promise of the life present, and of that that is to come. And therefore the Psalmist Psal. 31. ver 19. crieth out, and sayth: How great is thy goodnesse which thou hast layd vp for them that feare thee?

and done to them that trust in thee, euen before the sonnes of men? And this is more at large declared Deut. 28. and euery wherein the holie Scripture vnder the name of (peace.) The same lawe willeth vs to breake vp our fallowe ground, that is, to cast off the oldeman, to put on the new, that laying aside our former kind of life, we should consecrate and giue ouer our selues wholly vnto God, and vnto his will. For this was the end of the law and of the Prophets, to teach vs new works, that is, such as are contrarie vnto our corrupt nature, and fight and striue against the same, the which workes we are to doe. This is the fallowed ground of which the Prophet speaketh in this place. See what Paul writeth to this effect 3. Colos. ver. 8, 9, 10. But now put ye away euen all these things, wrath, anger, maliciousnes, cursed speaking, filthie speaking out of your mouth. Lye not one to ano∣ther, seeing that ye haue put off the olde man, with his workes, and haue put on the new, which is renewed in knowledge after the image of him that created him. And thus much hath the first part of this verse.

* 1.504The second part containeth a reason, why they ought to sowe in such sort, & also to reape in such sort, that is to say, Because the time is come to seeke the Lord: and because that he commeth, and will after this sort teach vs righteousnesse. By which appeareth two things. First, that God doth not at all times in this maner offer him∣selfe vnto men, as a gentle Schoolmaster, and Rider, & our plower, but when as it pleaseth him.* 1.505 Then we must not refuse so singular a benefit when it is proffered. For there repentance will be too late, which despise the law of God, and his Prophets, exhorting them vnto their dutie. And therfore God speaketh vnto the Iewes to this purpose Zach. 1. ver. 4, 5, 6. saying: Be ye not as your fathers, vnto whom the former Prophets haue cried, saying, Thus sayth the Lord of hostes, Turne you now (note that he sayth now, signifying that God his mercie is then to be embraced, when as it is offered) from your euill waies, and from your wicked works: but they would not heare nor hearkē vnto me, sayth the Lord. Your fathers, where are they? and do the Pro∣phets liue for euer? But did not my words and my statutes, which I com∣manded by my seruants the Prophets take hold of your fathers? & they returned, and sayd, As the Lord of hostes hath determined to doe vnto vs, according vnto our owne wayes, and according vnto our workes, so hath he dealt with vs. Secondly, this part of the verse teacheth, that God doth no otherwise till vs,* 1.506 no otherwise instruct and learne vs, yea also that God is no otherwise found of vs, thē by that his word, the which was written and deliuered by his seruants, least any man

should seeke or imagine any other way of finding or worshipping God, then that which appeareth out of his written word.

Vers. 13.

But you haue plowed wickednesse: ye haue reaped iniquitie: you haue eaten the fruite of lyes: because thou diddest trust in thine owne wayes, and in the multitude of thy strong men.

* 1.507AN Antithesis, or setting downe of the contrarie vnto that which went before, in the which the rebellion of the Israelites is com∣pared with the former precepts giuen by God. For so farre off is it, that they obeyed them, that they took altogether a quite & cleane cōtrarie way. For in stead of righteousnes cōmanded vnto thē, they plowed wickednesse, that is, they followed and embraced wicked∣nesse in stead of righteousnesse. The like complaint doth God make against the Iewes and Israelites his vineyard Isai. 5. ver. 7. in these words: Surely the vineyard of the Lord of hostes is the house of Israel, and the men of Iudah are his pleasant plant: and he looked for iudge∣ment, but behold oppression: for righteousnesse, but behold a crying. These Israelites therefore of that their plowing doe reape iniqui∣tie, as a crop springing of that sowing, and that necessarilie. For as Iames sayth cap. 1. ver. 27. Pure religion and vndefiled before God e∣uen the father, is this, to visite the fatherlesse, and widowes in their ad∣uersitie, and to keepe himselfe vnspotted of the world. And as he fur∣ther writeth cap. 3. ver. 15. The fruite of true wisedome and righte∣ousnesse is sweete, and euery good worke with peace. And as it is ver. 17.18. The wisedome that is from aboue, is first pure, then peace∣able, gentle, easie to be intreated, full of mercie and good fruits, without iudging, and without hypocrisie. And the fruite of righteousnesse is sowen in peace, of them that make peace: but the fruite of vnrighte∣ousnesse is most bitter, and euery wicked work, and finallie the ter∣rour and feare of conscience. For as Isai sayth cap. 48. ver. 22. There is no peace vnto the wicked. Such then are the fruites of lying, that is, of idolatrie, and such are the effects of forged religion and doctrine, to wit, all vnrighteous workes, as superstition, hypocrisie, denying of the true God, rebellion, and these fruites proceede from the vn∣cleane and vnbeleeuing, who, Though they professe that they knowe God, yet (as Paul writeth Tit. 1. ver. 16.) by workes they denye him, and are abominable, and disobedient, and vnto euery good worke repro∣bate. And such are the wil-worships and superstition of hypocrites, and such like, the which, as it is Colos. cap. 2. ver. 23. Haue in deede a

shew of wisedome in voluntary religion and humblenes of mind, and n•••• sp••ring of the bodie, neither haue they it in any estimation to satisfie the flesh.* 1.508 Now the true cause and fountaine of this wickednesse and so great vngodlinesse, which the Israelites practised in stead of righte∣ousnesse, is here shewed to bee two-fold. To wit, one, for that they trusted in their owne wayes. And these so doe, the which preferre the deuises of their owne minde, and their good intents (as they call them) before the expresse word of God:* 1.509 and which thinke that they shall be safe and happie besides or against the word of God, to wit, by such meanes as they themselues haue deuised, and which liketh them. The second cause and fountaine is, for that the selfe same Is∣raelites were addicted or stayed vpon the multitude of their great and mighty men,* 1.510 that is, they put their trust in an arme of flesh. The which two sorts of men no doubt doth preferre their owne glorie, and the glorie, power, and wisedome of men, before God himselfe, and so consequently doe forsake God, cleaue vnto a lye, liue onely after their owne fashion and pleasure, not according vnto God his precepts and commandements. And hereof in the ende springeth all lewdnes, all superstition, and all vngodlinesse. And therefore Ie∣remie 17. ver. 15 there is a curse pronounced against those that trust in flesh, where he hath these words: Thus sayth the Lord, oursed be the man that trusteth in man: and maketh fl••sh his arme, and with∣draweth his heart from the Lord. And Ioh. 5.44. Christ asketh the Iewes, saying: How can ye beleeue, which receiue honour one of ano∣ther, and seeke not the honour that commeth of God alone? And in the 12. chap. ver. 43. Iohn hauing shewed that many of the rulers be∣leeuing in Christ, & durst not confesse him, for feare they should be cast out of the Sinagogue, addeth this as a cause thereof: For they loued the praise of men, more then the praise of God.

Vers. 14.

Therefore shall a tumult arise among thy people, and all thy munitions shall be destroyed, as Shalman destroyed Beth-ar∣bel in the day of battell: the mother with the children was dashed in pieces.

* 1.511A Denouncing or threatning of most grieuous punishments a∣gainst such contemners or despisers of God, and rebellious per∣sons against his commandements. For among them all things are pronounced to bee miserablie wasted, spoyled and consumed, and that with ciuill warres: yea and all their most fortified forts of that

countrie, and castles built to keepe away forraine enemies, shall be destroyed: and that with ciuill warres, the which they themselues shall stirre vp within themselues one against another. For so doe I expound that which is sayd, There shall a tumult arise among thy people. Therefore this spoyle and laying waste shall be committed not by forraine enemies, but by the inhabitants of the countrie themselues: because the Israelites shall arise one against another in ciuill warre: the which is a most miserable kinde of battaile, and punishment. For in ciuill warres all things alwayes are most mise∣rable. Yet thus doth God oftentimes punish idolatrous people, and Kings, to entangle them with home-warres, and to set them toge∣ther by the eares within themselues. And that this so afterwards came to passe, the historie of the kingdome of Israel doth confirme or proue 2. King. cap. 14. and so following. Neither shall this laying waste, ruine, and destroying of the whole countrie and the cities thereof come to passe onely by the meanes of ciuill warres: but it shall moreouer fall out to be so great, that there cannot any grea∣ter be made by any enemie, be he neuer so mortall and deadly. For it shall be such, as was that of the countrie of Arbel, the which ouer∣throw was giuen by Salmanazar 2. King. 18. ver. 34. for there the proud captains of Saneherib vpbrayed the Israelites with that ouer∣throw, when as they aske them, Where is the God of Hamah, and of Arpad? Meaning that Arpad, in which Arbel was, was destroyed by Salmanazar.* 1.512 And this countrie of Arbel is beyond the riuer Eu∣phrates, and at that time the fame of that ouerthrow was come vn∣to the neighbour people and nations dwelling neere vnto it, yea e∣uen vnto the Israelites, as of a destruction and ouerthrow of things very straunge, fearefull, and such whereof the like had not been heard before. Finally, the mother with her children shall by the in∣habitants bee dashed against the rockes and stones, the which is a kind of barbarous and outragious crueltie, such as the Babylonians in the taking of Ierusalem vsed against the poore Iewes, and there∣fore they pray vnto God that he in his iustice will cause them to be requited and payed with the like Psalm. 137. ver. 8.9. O daughter of Babel, worthie to be destroyed, blessed shall he be that rewardeth thee, as thou hast serued vs. Blessed shall he be, that taketh and dasheth thy children against the stones.

Vers. 15.

So shall Beth-el do vnto you, because of your malitious wickednes: in a morning shall the king of Israel be destroyed.

* 1.513THe rendring of a reason, wherby their idolatrie set vp in Beth-el is drawen into hatred. For that is the cause of all this euill and punishment. Lastly, the former punishment is here amplified. For because of it their kings also shal be destroyed, and that in a mo∣ment, so that no hope shall remaine and be left vnto them.

CAP. 11.

Vers. 1.

When Israel was a childe, then I loued him, and called my sonne out of Egypt.

* 1.514THis chapter together with the rest that follow, containeth an∣other argument in some sorte diuers and differing from the for∣mer. For vnto this place both the iudgements and also the threat∣nings of God haue been rehearsed against the Israelites because of their sinnes. But now henceforth euen vnto the e•••• of the booke the continuall bounty, and vnmoueable good wil of God for his mercy and couenant sake, is declared towards those which of those Israelites shall repent, and feare God. And albeit in this chapter, as wel as in those that follow the Prophet doe make mention also of the sins of the Israelites, and likewise of the punishments hang∣ing ouer their heads for the same: yet is this done not principally, but by the way and by occasion: namely to this end, that the mercy and grace of God may appeare to be the greater, who neuerthe∣lesse saueth such as they were, that is to say, persons so disobedient and worthy of such a punishment. Further it may appeare by the fift verse of this chapter,* 1.515 that this sermon with those that followe, were made, after that the kingdome of Israel was now become tri∣butary vnto the King of Assyria, the which was done first by Ma∣nahem King of Israel, who yeelded to pay a great tribute vnto Pul King of Assyria, comming vp against him, as it is recorded 2. King. 15. vers. 19. in those wordes: Then Pul the sonne of Asshur came a∣gaynst the land: and Menahem gaue Pul a thousand talents of siluer, that his hand might be with him, and establish the kingdome in his hand. So then the former sermons seeme to haue been before this time. And this whole place hath a rehearsall of the couenant of

God with the Israelites, because that was the most true foundation of this perpetuall and continued good will of God towardes this people repenting, that is, towards the remnants thereof. For God for this cause out of this most stubborne people chose some not∣withstanding.

* 1.516As for this verse, there are two partes of it: one wherein God sheweth his free loue toward that people: The other, in the which he rehearseth a most assured argument or token,* 1.517 and a most nota∣ble effect of this his loue. The loue of God, and the same, as I said, most free, is shewed in these words: When Israel was yet a childe, I loued him.* 1.518 For I take the hebrew word (ki) in this place not so much to note the cause, as the time, wherein God shewed that they were loued of him. He therefore loued this people, when as it was yet a childe. The word (childe) by the figure Metalepsis I vn∣derstand of the miserable and seruile or bond condition,* 1.519 wherein this people at that time was when as God began to loue them: and metaphorically also of the age and weaknes of them in regarde of their enemies, to wit, the Egyptians. Therefore when as God at the first shewed that he earnestly loued these tenne tribes (of the which the kingdome of Israel did consist) they were among the E∣gyptians, weake, feeble, and impotent or without strength like vn∣to children, and were bond, and intreated hardly: for the worde (Nagnar) signifieth also a seruant and one that is bonde, as also doth the worde (puer) among the Latines, and (pais) with the Greekes. Israel then or at that time was indeede a childe, that is to say, both weake, and also a seruant, when as God loued him. Con∣cerning this their estate, and God his then mercy towards them, conferre this place with that of the Psam. 81. vers. 6, 7. where wee finde it thus: I haue withdrawen his shoulder from the burthen, and his handes haue left the pots. Thou calledst in affliction, and I deliue∣red thee, and answered thee in the secret of the thunder. And with Exod. 20. vers. 2. where God himselfe putteth them in minde both of their former condition, and of his deliuerance speaking to them in this wise: I am the Lord thy God, which haue brought thee out of the land of Egypt, out of the house of bondage.

Now this was a most large and plentifull testimony or wit∣nes of his loue, in that he brought the selfe same tribes out of E∣gypt, hauing now adopted or chosen them vnto his sonnes. Which myracle and worke of God is most knowen.* 1.520 But Math. cap. 2. ver. 15. applieth this same vnto Christ, whom God the father for a time

led aside into Egypt because of the persecution of Herod. In the which it is true that the couenant of GOD with the Iewes at that time seemed to bee vtterly broken off, when as GOD because of their vnthankfulnesse withdrewe his sonne out of the whole countrey of Israell: and then it seemed to bee againe restored, when as afterward hee called the selfe same his sonne backe a∣gaine into the same land of Israel. But, as I sayd, Matthew apply∣eth these things vnto Christ, because that the same thing was to be fulfilled in the head, the which figuratiuely and in a shadow was done in the whole body.

Vers. 2.

They called them, but they went thus from them: they sa∣crificed vnto Baalim, and burnt incense to images.

* 1.521THe first amplification of the former benefite of GOD by the contrary, that is, by the contrary stubbornnes of this people, who had receiued so great a benefite from God. For albeit they were most often put in minde hereof by the Prophets, to acknow∣ledge the same, yet for all that did they not acknowledge God, or consecrate and giue themselues vnto him: nay the more diligently they were called backe vnto this duetie, so much the more disobe∣diently they departed from him, and forsaking the same true God their benefactor, did cleaue both vnto Baalims, and vnto their ima∣ges. This is the summe of the amplification.

* 1.522But there are two things here to be noted. The one, to wit, that God was not contented once, or to haue bestowed one benefit on∣ly vpon the Israelites,* 1.523 wherwith notwithstanding he called them as it were from death vnto life: but also continued them afterwarde. For he raised vp vnto them, and gaue them continually Prophets, and his seruants, the which might put them in minde of their due∣ty towards God. And so God promiseth by Moses Deut. 18. vers. 15. That he will rayse vp vnto them a Prophet like vnto him from a∣mong them: euen of their brethren, vnto whom they should hearken. And Act. 7. vers. 37. this is againe confirmed by the Martyr Steuen. And likewise Zach. 1.

* 1.524The other poynt to be noted is, that the Israelites all this not∣withstanding became the harder, and the worse, departed the far∣ther, and the more from God, by how much they were called back more neerely and often vnto him, the which no doubt is a shew & a note of desperate, or vnrecouerable and past and all hope disobedi∣ence and stubbornnes of minde.

Vers. 3.

I led Ephraim also, as one should beare them in his armes: but they knew not that I healed them.

* 1.525THe second amplification of the same benefite, taken from the place: but the person onely by whome they were admonished or warned, is here changed. For in the verse before he speaketh of the Prophets, but in this place of God. The Israelites therefore de∣spised not onely the Prophets of God, but also God himselfe tea∣ching them, and diuerse waies going about to bring them into the way againe. Nay moreouer (that which is a signe of brasen-faced shamelesnes, and vnamendable rebellion against God) the more earnestly they were by God brought into the way, and called back from idols, the more egerly and hotly did they worship those their idols: and embraced them the more straightly and sweetly in their armes and bosomes. Finally, they neuer acknowledged themselues to haue bin relieued by God in their greatest afflictions (for here he compareth afflictions vnto most grieuous diseases, and resembleth the deliuerance from those afflictions vnto the healing and medi∣cine of a griefe:) but such was the obstinate and stubborne malice of their minde, and their vncurable idolatrie, they attributed all be∣nefites, all deliuerances of theirs vnto their idols, as vnto the authors of them, and for this cause sacrificed vnto them,* 1.526 and not vnto the true God, as hath bin shewed before cap. 4. ver. 14.8. ver. 11. And of this complaineth God against them by the Prophet Ioel cap. 3. ver. 5. after this manner: Ye haue taken my siluer and my golde, and haue caried into your temples my goodly and pleasant things.

Vers. 4.

I led them with cordes of a man, euen with the bands of loue, and I was to them, as he that taketh off the yoke from their iawes: and I layde the meate vnto them.

* 1.527THe third amplification of the same benefite described before. And it is taken from the entire or earnest and most louing affe∣ction of God himselfe. For there could not any thing be done more kindly vnto the Israelites, then it which then was done by God vn∣to them: neither could there any thing be performed more louing∣ly vnto them. For God witnesseth that at that time he drewe and brought forth the Israelites by al those waies and meanes, whereby any thing is done or bestowed vpon any man heartily, louingly,

and friendly. For he defended them against the Egyptians egerly pursuing after them, he fed them with meate from heauen by the space of 40. yeares, he kept their garments whole and sound in the wildernes, he saued them harmlesse from wilde beastes, he led them in all their whole iourney with great carefulnes by a fierie pillar by night, and by a cloude by day. And thus much doth Moses testifie of God in his song, Deuter. 32. ver. 10, 11. when hee saith: He found him in the lande of the wildernes, in a wast, & roaring wildernes: he led him about, he taught him, and kept him, as the ap∣ple of his eye. As an egele stirreth vp her nest, fluttereth ouer her birds, stretcheth out her wings, taketh them, and beareth them on her wings, so the Lord alone led him, and there was no straunge god with him. What then could be done more kindly and courteously towardes them? And truly Paul frō this place, tearmeth that good wil where∣with God loueth vs, philanthropia, or loue towards man. Tit. 3. v. 4. So then, God at that time brought them forth, and afterward che∣rished them and made much of them with the cords of a man, or of loue, and the same most thicke, that is, with most manifest and ma∣ny signes, waies, and tokens of his loue: and did in like manner for them, as he that taketh the yoke from the iawes of a beast, that the yoke wring not, nor strangle not the beast: and finally laieth meate before it, which the beast may eate. After this maner God relieued, deliuered, & nourished that miserable and poore people perishing with famine and labour in Egypt. By how much the greater is their ingratitude or vnthankfulnes, who not onely despised and set at nought so great a benefite, but also bestowed vpon them by God with so louing a minde.

Vers. 5.

He shall no more returne into the land of Egypt: but Asshur shall be his King, because they refused to conuert.

* 1.528A Threatning, the which is made against the Israelites, because of the former rebellion, and the same of many punishments and miseries. And first of all, because they would not repent, and re∣fused to returne vnto the true God, beeing neuer so much warned thereunto, the Prophet threatneth that it shall come to passe, that they shal obey, and be subiect vnto strangers and forraine kings, and those not their neighbours, or neere vnto them (as were the kings of Egypt) but such as dwelt most farre from them, and there∣fore such as should be most fierce and cruel vnto them, as the kings

of countries lying most farre from vs are wont to be, when as once they get the vpper hand and soueraignitie ouer vs. For al things are disposed and ordred among vs by their gouernours and presidents, (who are wont to be most couetous and cruel) there is none or ve∣ry seldome fellowship and dealing of vs with them, because of the difference of language and maners: finally there is no loue of them to vs ward, whome they suspect of rebellion. Therefore such kings doe vexe and burden the people distant so farre from them, both with garrisons and with tributes, that as much as they can, they may diminish their strength, and take from them all possibilitie of shaking off their yoke from their necks. Hereof it commeth that this kinde of punishment is reckened vp for a great curse Deut. 28. ver. 49. &c. The Lord (saith Moses) shall bring vpon thee a nation from farre, euen from the ende of the worlde, flying swift as an egle: a nation, whose tongue thou shalt not vnderstande. A nation of a fierce countenance, which will not regard the person of the old, nor haue com∣passion of the young. Wherefore here is threatned a most grieuous punishment, when as it is foretold the Israelites that they must take vpon them and come vnder the yoke and gouernment of such for∣raine kings, They shal not returne into Egypt. Neither in deed should they at any time haue returned thither to stay there, or to seeke ayde thence, as it appeareth Deut. 17. ver. 16. where among other thinges the which the king that the Israelites should chose ouer them was to auoide, it is said: In any wise he shall not prepare him ma∣ny horses, nor bring the people againe to Egypt, for to increase the num∣ber of horses, seeing the Lord hath said vnto you, Ye shall hence forth goe no more that way. Againe the Lord saith vnto them by Ierem. cap. 42. ver. 14, 16. But if ye say, we will not dwell in this land, neither heare the voyce of the Lord your God, saying. Nay, but we will goe into the land of Egypt, where we shal see no warre, nor heare the sound of the trumpet, nor haue hunger of breade, and therewill we dwell, then the sword that ye feared, shall take you there in the land of Egypt, and the famine, for the which ye care, shall there hang vpon you in Egypt, and there shall ye die. Likewise Esay 31. They should not, I say, there∣fore at any time goe into Egypt, but trust and stay onely vpon the promises and helpe of God alone: yet notwithstanding should their bondage and subiection be more tolerable vnder their neigh∣bours, with whome they had some traficke and dealing, then vnder these nations so farre distant from them, namely the Assyrians, whose tributaries they nowe were, as we haue seene but a little be∣fore

2. King. cap. 15.

* 1.529 Asshur shall be their King, that is, the king of the Israelites. And this also is a iust punishment of their disobedience and stubborn∣nes. For they were not conuerted, or rather returned vnto the worshipping of the true God by any meanes, by any exhortations, by any care of God, or admonitions of his Prophets. Wherefore they are iustly thus punished by God. For like as they tooke vnto themselues a strange god, so shal they also haue and feele a strange king. Thus then beeing no way to be reclaimed, they are like vnto those whome Christ complaineth of Matt. 11. ver. 16, 17. when he saith: But whereunto shall I liken this genration? It is like vnto little children which sit in the markets, and call vnto their fellowes, and say, We haue pyped vnto you, and ye haue not daunced: we haue mourned vnto you, and ye haue not lamented.

Vers. 6.

And the sworde shall fall on his cities, and shall consume his barres, and deuoure them, because of their owne counsels.

AN other kinde of punishment, the which is threatned vnto Ido∣latours, namely,* 1.530 namely, that it shall come to passe, that their most fen∣sed cities: and also their members or barres shall perish. And by the name of members or barres, I doe vnderstand both the citizens themselues, and also the villages, the which belonged and were ap∣pertaining vnto those fortified and fenced cities, as appeareth Ios. 15. Therefore not onely they themselues shall be pressed with that forraine and heauie yoke; but also all their aydes shal be laide wast: which thing came to passe both by their ciuill, and also by their for∣raine warres. Yea (they shall be consumed) that is to say, they shal not onely be destroied in part, but they shall vtterly be cut off, that they be not any more a people. And this shal fal out (because of their counsels) to wit, their idolatrie and rebellion against God. See be∣fore cap. 10. ver. 6. So God threatneth them with vtter destruction Deut. 28. ver. 20. where he speaketh by Moses: The Lord shall sende vpon thee cursing, trouble, and shame, in all that which thou settest thine hande to doe, vntill thou be destroyed, and perish quickly, because of the wickednes of thy workes, whereby thou hast forsaken me.

Vers. 7.

And my people are bent to rebellion against me: though they called them to the most high, yet none at all would exalt him.

A Rendring of a reason. For he sheweth why God will so punish them for their counsels, to wit,* 1.531 because the people them selues that is, all of them remaine turned away from God, and doe sticke fast in the same stubbornnes of minde, howe much so euer they be admonished or warned to the contrarie neuer so much, and sun∣drie waies by the Prophets and other the seruants of God called backe againe vnto the true God. I expounde the particle (vau) which some translate (and) by the word (for.) that it be either a yeel∣ding of a reason, or else serue to lay out the matter more plaine.

* 1.532But in this verse there are three things to be obserued or noted. First, where as it is said, My people are bent, or cleaueth vnto that rebellion, or turning away from God, the which they haue once made.* 1.533 For by the worde (people) there is not onely one or two vn∣derstoode, but all of them are thereby noted and comprehended. This rebellion therefore of the Israelites against God, as that of all idolatours is wont to be, was common and generall, which left but a fewe sound, free from that wickednes, and vntouched. One or twaine may peraduenture be excepted: but the greater part of the whole kingdome is questionlesse here condemned, as Elias in his time seemeth to complaine vnto God 1. King. 19. ver. 10. when he saith vnto him: The children of Israel haue forsaken thy couenant, broken downe thine altars, and slaine thy Prophets with the sword: and I onely am left, and they seeke my life to take it away. Hereunto also appertaineth that which followeth by and by: They doe not exalt him at all, or together, or one with another. For this phrase or man∣ner of speaking sheweth, that there was but a verie fewe left, the which in that people did worship the true God. He therefore de∣clareth that there was a departing made from God generally, and that idolatrie was receiued euery where in all places, and of all per∣sons. In the second place is to be noted, that it is saide, (My people.)* 1.534 For this wickednes of the Israelites was so much the more foule and shamefull, in as much as God had chosen, vouchsafed and se∣uered this people by an especiall couenant for to be his owne pro∣per, and for an inheritance vnto himselfe. And therefore God saith vnto the Israelites Exod. 19. ver. 5. Now therefore if ye will he are my voyce indeede, and keepe my couenant, then ye shall be my chiefe trea∣sure

aboue all people, though all the earth be mine. And in considera∣tion of God his especiall fauours vouchsafed this people before all others, Dauid also Psal. 147. ver. 20. witnesseth of God saying: He hath not dealt so with euery nation, neither haue they knowne his iudge∣ments. The third thing to be noted in this verse is that which is ad∣ded,* 1.535 Though they call them to the most high, yet they do not together, or at all exalt God, or acknowledge him, forsaking and casting away their Idols. For in these words is described the desperate stubborn∣nes and disobedience of this people and nation. One or two per∣aduenture were conuerted vnto God by the preaching of the Pro∣phets: but the whole neuer a whit: neither was there any Edict or Decree made by the Kings, that leauing and forsaking their Idols, they should embrace & receiue the true worship of God according vnto his word, & law giuen by Moses. There were then some god∣ly left among them, and chosen of God among that people, which were moued with his threatnings, and did conuert or turne them∣selues, but those were very fewe, and a small number. But the bodie it selfe of the people, the publike state and companie of that whole kingdome retained and maintained their idolatrie: and mocked & condemned those few godly persons. Thus doubtlesse did all euils growe and preuaile among the Israielites, and especially idolatrie, that when as Osea their last king would haue takē it away, he could not. He did in some part diminish or lessen it: but he tooke it not cleane away. For it is sayd of him 2. King. cap. 17. ver. 2. That he did euill in the sight of the Lord, but not as the Kings of Israel, that were before him.

Vers. 8.

How shall I giue thee vp, Ephraim? how shall I deliuer thee, Israel? how shall I make thee, as Admah? how shall I set thee, as Zeboim? mine heart is turned within me: my repentings are rou∣led together.

* 1.536A Confirmation, which appertaineth vnto those fewe which re∣pented at the threatnings of the Prophets, and were in deede godly: but this promise of God, and so tender affection of minde belongeth not vnto the whole bodie of the people. Therefore al∣beit that same smal remnant deserued to perish also with the whole bodie: yet because they retained the seede of true godlinesse, and had not vtterly cast away the remēbrance of the couenant, as those

other wicked ones had done: so also doth GOD promise that it shall come to passe, that he will not destroy them, and vtterly roote them out, as he will those obstinate and stiffe necked ones, but will of his great mercie preserue them, and for his owne free promises made vnto such godly persons.

* 1.537But in this verse there are two things to be noted. To wit, the pro∣mise of GOD vnto such as truely repent: and the phrase or ma∣ner of deliuerie of this promise in words. As touching the promise,* 1.538 it commeth in summe and effect to this poynt: That those which feare God, albeit they bee often punished,* 1.539 are neuer notwithstan∣ding vtterly destroyed, or doe perish. For GOD will haue his Church, whose members they are, to be perpetual, as it is in the Psal. 89. ver 29. where he promiseth that he will establish his couenant with Dauid, and with the godly of his posteritie, saying: His seede also will I make to indure for euer, [unspec 1] and his throne as the dayes of hea∣uen. And Psal. 72. doe the faithfull in the midst of all their troubles make their earnest praiers vnto God, assuring themselues, that how soeuer for their sinnes they are for a season afflicted, yet shall they neuer finally and vniuersally be consumed. So then the godly are neuer in such maner destroyed by God, as was Sodoma, or as was Seboim, or as Adama, the which cities were vtterly destroyed by God as appeareth Gen. 19. ver. 24, 25. Then the Lord rayned vpon Sodom and vpon Gomorah brimstone and fire from the Lord out of heauen, and ouerthrew those cities, and all the plaine, and all the in∣habitants of the cities, and that that grew vpon the earth. And Deut. 29. ver. 23. God threatneth that al that land (he meaneth of the stub∣borne and obstinate sinners) shall burne with brimstone and salt, it shall not bee sowen, nor bring forth, nor any grasse shall growe therein, like as in the ouerthrowing of Sodom and Gomorah, Admah and Ze∣boim, which the Lord ouerthrew in his wrath and in his anger. Which examples GOD would haue to remaine vnto the ages to come of his fearefull anger agaynst obstinatlie wicked sinners Amos 4.2. Peter 2.6. And most plainlie in the Epistle of Iude ver. 7. where, like as in the other places, it is expreslie noted, that these fearefull iudgements are set foorth to the terrifying of all like obstinate sinners. As (sayth Iude) Sodome and Gomorrhe, and the cities a∣bout them, which in like manner as they did, committed, and fol∣lowed straunge flesh, are set foorth for an ensample, and suffer the vengeance of eternall fire.

[unspec 2] Now the whole phrase or kind of speaking is to be expressed by attributing vnto God the affections of men for our better capaci∣tie, and vnderstanding. But this affection is described and set forth vnder the name of an heart turning it selfe into all parts, and of bo∣wels, and mercies boyling and yearning with all pitifull compas∣sions. The which two members (to wit, the heart, and the bowels) are in vs the seates of most vehement or earnest affections, & espe∣cially of loue: and then chiefly do they stirre and moue themselues, and waxe warme when it toucheth those whom we loue, and the minde resteth in doubt, whether we should be angrie with them, or rather forgiue them. But all these things are spoken of God accor∣ding to our capacitie and vnderstanding, into whom neuerthelesse there falleth not so much as the least shadowe of changing, if he be considered in himselfe. For in him as Iames speaketh cap. 1. ver. 17. there is no variablenes, nor shadowing by turning.

Vers. 9.

I will execute the fiercenes of my wrath: I will not re∣turne to destroy Ephraim: for I am God, and not man: the holie one in the midst of thee, and I will not enter into the citie.

* 1.540A Confirmation of the former promise together with a reason of the same. God therefore promiseth that he will not execute vpon those remnants of Ephraim, the punishments which they de∣serue, and that he will not bee angrie against them, accordingly as their sinnes doe prouoke his wrath. He will indeede punish them, but he will not ouerthrow them: the which notwithstanding the iust and righteous heate of the vengeance of God against al sinnes of men requireth to be done. God then will abate of his right, and in them the mercie of God shall triumph aboue iudgement. Final∣ly, he will not enter into their cities, to destroy them: but will suf∣fer them both to be, and also to be inhabited by them. These things first came to passe when as many of these ten tribes both vnder E∣zechias, and also Iosias Kings of Iudah went vp to Ierusalem vnto the Temple of God 2. Chro. 30. and 34. Secondly, vnder the Gos∣pell of Christ, when as by his preaching God conuerted vnto him and saued the Israelites,* 1.541 and Galileans, and Samaritanes.

The reason of this promise followeth, and the same two-fold. First, from the nature of the true God, It is God that speaketh these things,* 1.542 and not man. And these two are opposed or set one against another, as constancie against inconstancie, that which is vn∣changeable

against that which is changeable. And so doth Samuel reason against Saul touching the certaintie of the renting of the kingdome from him, because God had so decreed, who is not changeable 1. Sam. 15.29. For indeed (sayth Samuel) the strength of Israel will not lye, nor repent: for he is not a man that he should repent. So then looke what God hath once decreed touching the sauing of his, the same is established, and not to bee moued or changed. For God doth not change his sentence and minde, as men change, and therefore Gods thoughts are not like vnto mens thoughts, as he himselfe witnesseth Isai 55. ver. 8. where he sayth: For my thoughts are not your thoughts, neither are your wayes my wayes. Finally, the gifts of God towards his are without repentance, as Paul writeth Rom. 11. ver. 29. For the gifts and calling of God are without repen∣tance. God therefore will of his mercie preserue those that are his. Secondly,* 1.543 by the declaration of this nature of God is confirmed also that the remnants of Israel shall be saued. For as Paul Rom. 9. ver. 27. alleageth out of Isai cap. 1. ver. 9. Though the number of Israel were as the sand of the sea, yet shall but a remnant be saued. For other∣wise it should come to passe, that all Israel by reason of their sinnes, should be as Sodom, and Gomorah, as Isaias in the former place re∣porteth. This nature of God is here declared by two titles and pro∣perties of the same, to wit: for that God is strong, and holie. He is strong, as namely whose decree and will no creature can let,* 1.544 no nor yet stay so much as one minute from execution in due & iust time: for he remoueth all impediments or lets forthwith. Secondly, he is holie, yea, and that in the midst of them, to sanctifie them,* 1.545 and blot out their offences by Christ. For their sinnes are they, which other∣wise doe stay the effect of GOD his mercie and promise concer∣ning the sauing of those remnants. But he which is holie, will sanc∣tifie those remnants: for to that end he is sayd to be in the midst of his elect and chosen, that he may sanctifie them: and also that he may be sanctified by them, that is, be serued and worshipped. So then God will saue, and doth saue them for the keeping of his wor∣ship and glorie. And these two titles are in this place rehearsed ve∣rie fitly, to answere the sundrie obiections, the which doe come in∣to the mindes and consciences of the godly, when as they do think of these promises of preseruing them in the midst of the ruine and going to decay of the world.

Vers. 10.

They shall walke after the Lord: he shall roare like a lyon: when he shall roare, then the children of the west shall feare.

* 1.546THe first amplification of the benefite ordained for them that re∣pent, and described before. And this is taken from the adding or comming of another benefite vnto it. For God addeth benefites vpon benefites, and heapeth them vpon those that are his. Then the godly shall not be destroyed, that is, shall not be rooted out: nay moreouer they shall followe Iehouah, or walke after the Lord. For God shall in such sort change their hearts, that they shall embrace, professe, allow him, and his precepts and commandements both in faith, and also in an holie life: for this is to walke after the Lord. Fur∣ther, the maner, time, and place of the performance of this benefite is here expressed.* 1.547 The maner, for that God shall roa••e as it were a lyon, to stirre and rouze vp them to followe him, albeit they were neuer so drowsie and dead of sleepe before. And they shall trem∣ble and feare, and be moued at that roaring of God. They shall therefore awake being pearced with the feare of the iudgements of God, and shall at the last runne vnto God calling them. This was done oftentimes:* 1.548 First, when as Ezechias, and Iosias kings of Iudah did by their letters and messengers stirre vp those which were left of the godly of those tenne tribes, to worship the true God. Secondly, when as Iudas Maccabaeus, and his father did the like. Lastly, and most fully when as Christ himselfe did it by him∣selfe: and also by his Apostles afterward, and through the prea∣ching of the Gospel made by them. The which time especially is here noted. For God threatned the vnbeleeuing worlde, and doth threaten it, when as the doctrine of the Gospel and of reconciliati∣on is propounded or set forth vnto it, if the world shall then refuse and despise the same.* 1.549 Last of all the place is noted, from the sea or from the wrest, that is to say, from the vtmost parts of the promi∣sed land, the which was bounded and inclosed with the west, that is to say, with the Syrian sea: and the lake of Tyberias, the which also is called the sea. The godly therefore from all places shall runne vnto God especially, when Christ preacheth, being strooken with the feare of the iudgements of God: the like was done after∣ward at the preaching of the Apostles: and last of all the same shal fall out, when as the same Iewes in the ende of the worlde shall at the last be conuerted vnto Christ.

Vers. 11.

They shall feare as a sparrow out of Egypt, and as a doue out of the land of Asshur, and I will place them in their houses, sayth the Lord.

* 1.550THe second amplification, by the adding or comming to of the third benefite, and the cōfirmation of the former is set before by the earnest repeating of the same. For otherwise this thing might seeme a matter incredible or not to be beleeued, when as those ten tribes were in such sorte dispersed, and some of them were in ba∣nishment and captiuitie in Egypt, and othersome in Assyria. But the Lord will gather them vnto himselfe both out of Egypt, and al∣so out of Assyria, to wit, by the preaching of the Gospel of Christ. And finally he will adde this third benefite vnto them, that after∣ward they shall remaine safe in their owne houses, that is, in the Church of God: and secondly in their owne land. Which came to passe when as they serued God vnder Ezechias and Iosias, and af∣terward vnder Christ.

CAP. 12.

Vers. 1.

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

* 1.551FIrst I refer this verse, which in the chapter before going is rec∣koned for the tweltfth, vnto this place and chapter, as the begin∣ning of the same. And as for this chapter the drift and purpose of the same is all one with that which went next before, namely, that God may witnes his exceeding mercy and bounteousnes, and the same free and perpetuall toward the godly, and his elect, to the end that they may trust in God, and turne vnto him, and hope well in the midst of affliction or trouble. And therefore the sinnes of men, as for example of the Israelites, are in such sorte set downe in this place, that they bee voyd of all excuse: and on the other side the constant counsel and decree of God in sauing his, euen out of that same wicked people is added that the grace of God may appeare to be the more excellent: and the more free without any deseruing. So that as Paul speaketh Rom. 5. vers. 20. Where sinne abounded, there the grace of God abounded much more. This is the drift of the whole chapter. But God beginneth with the reckoning vp of the

sinnes of that nation or people,* 1.552 to wit, of the Israelites, the rem∣nants whereof repenting he spareth notwithstanding, yea, and yet now also he daylie spareth the godly sonnes of vngodly parents, as vs namely, which are borne of Idolatrous parents. Moreouer that he may shew those sinnes to be most grieuous, hee doth both sette downe their antiquitie, or the time and beginning of them: and al∣so their most euil effects, and by comparing of the Israelites, whom Oseas here reproueth, with their forefathers, of whom they did so greatly glory, he proueth them to be most haynous. As for the o∣riginall or beginning of their sinning within themselues it is very old and ancient:* 1.553 For these Israelites doe not now first of all make a beginning to sinne agaynst God, but haue done it long agoe, and that most faithlesly, and when as they had as yet no home examples of publike or generall apostasie or falling away from God. Where they themselues were the first authors of this euill vnto their bre∣thren also, to wit, they were ring-leaders vnto the Iewes to fall a∣way from the true worship of God. And therefore Ezech. cap. 16 vers. 46. telleth them, saying: Thine elder sister is Samaria, and her daughters that dwell at thy left hand, and thy younger sister, that dwel∣leth at thy right hande, is Sodome, and her sisters.

* 1.554Wherfore in this verse is set down both the time of this first fal∣ling away of the Israelites from God, and the same publike or ge∣nerall, that is to say, of the whole nation: and also their vnbridled shamelesnes, when as Iuda at the same time notwithstanding did as yet keepe and generally retaine the true worship of God, and pure religion of their fathers and faith of the Saints whole and sound. The Ephraimites compassed mee about, that is, the whole house or kingdome of Israel (the which comprehended the tenne tribes) 1. King. 12. ver 19, 20. compassed me about, and deceiued me on euery side, sayth the Lord, with a lie and deceit. The meta∣phor is taken from the subtilty of those men,* 1.555 which deceiue a man, whom they make shew, and faine that they would reuerence, en∣tertaine, and honor, most shamefully and treacherously vnder the colour of attending vpon him, that is, vnder a shew of duety, and as it were guarding and defending of him. So the Israelites falling a∣way from the kingdome of Iudah, from the true priesthood, the true worship of God the true Temple, would seeme notwithstanding most busily to worship God, and also most holily, when as they set vp and ordayne the worship of the Calues in Dan and Beth••el 1. King. 12. ver. 26. & so to the end of the chapter. But al this worship

was but deceit, the which was done vnto God, when as in truth not he but Idols were worshipped by them: it was a lie, because that then God was worshipped, not according to his word, but ac∣cording to the deuises and dreames of men. Confer this place with 2. King. cap. 17. vers. 9. and so following.* 1.556 So then vnder the colour and shew of duety and religion these Israelites and all Idolators do most grieuously, and shamefully lye vnto God, and craftily com∣passe him about, as if they were his guarde, whome notwithstan∣ding so much as in them lieth, they doe herein deceiue, mocke, and robbe of his honour. And doubtles this sentence refuteth or ouer∣throweth all the reasons and good intents of Idolators be they in shew neuer so glorious.

* 1.557Moreouer, these tenne tribes then fell away at that time, when as Iudah did yet still lawfully holde that gouernement and king∣dome graunted vnto them by God: and when as the whole nati∣on remayned, and continued constantly, yea and generally, in the worship of God, and fayth of their Elders, and of the Saints, as were Abraham, Isaac, Iacob, Moses, Dauid, &c. Wherefore the begin∣ning of this falling away came first from the Israelites, and the same prouoking and stirring vp themselues vnto this departure or euill without any example of their brethren, to wit, the kingdome of Iu∣dah, or of their auncestors and elders. By howe much the more shamefull their wickednes appeareth for to be. Thus Israel at that time fell away, when as the raigne of Iudah was lawfull ouer them (for by the appoyntment of the mighty God the house of Dauid had rule ouer them all) and also when as the worship of God was yet pure, and true fayth whole and sound in the other tribes, that is, in the tribe of Iudah and Beniamin.

Vers. 2.

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

* 1.558THe second amplification of this departure and falling away of the Israelites, taken from the most lamentable issue and effect insuing thereupon, among themselues first, and secondly among the Iewes their neighbours, and imitating or following their sins. And first of all among the Israelites themselues this was a double effect of their departure from the worship of God, and kingdome

of Iudah,* 1.559 namely, for that feeding themselues with those their vaine deuises they do multiplie, and daylie more and more increase both their lies, and also their miserie and destruction: and second∣ly for that hauing now manifestly shaken off the helpe of God vt∣terly,* 1.560 they doe seeke the leagues of people that are infidels, as of the Assyrians and Egyptians, vnto whome they bring most large and precious giftes Ezech. 16. Thus the sinne of Idolatry in especial, neuer standeth and stayeth in that first degree, where it first began•• but dayly groweth and increaseth, vntill that in the ende it lead 〈◊〉〈◊〉 wholly from God, & vtterly destroy vs. And this is the cause of the growing of it from worse to worse, for that men do feed themselues with the wind, that is to say, do please & like themselues in their for∣ged superstitions, and doe thinke the same to be a most safe de∣fence against the threatnings of God the which are extant in his word against idolators. Therefore whatsoeuer men forge and de∣uise in the worshipping of GOD, the same doth the Prophet call The winde, and the East winde, that is to say, a most pestilent and most hurtfull, and vaine inuention. From that fountaine doe day∣ly spring greater and greater euils and sinnes. For deceits and lies doe increase daylie both toward God and also toward men. For after that the feare of the true God is taken away from men, there is now no conscience, as Varro also affirmeth. Surely so that hypo∣crites may beguile men only, they haue no regarde at all of God, whome they doe not truely know any longer after they haue once cast away his true worship and word. But as they multiplie lies: so doe they also their owne destruction and miserie: for according vnto the greatnes of their sinnes, so also doe the iudgements of God therein become the sharper, and are multiplied. Finally in the end they growe to this passe, that these idolators doe trust in men, and not any longer in God, seeke the helpe of then, and not of God: and procure the same vnto themselues as things profita∣ble for themselues, with great summes of money, and paying well for them notwithstanding. And so did the Israelites 2. King. 15. vers. 19. Then Pul the sonne of Asshur came agaynst the land, and Menahem gaue Pul a thousand talents of siluer,* 1.561 that his hand might be with him, and establish the kingdome in his hand. So doth Achaz king of Iudah: and experience it selfe teacheth this to be true in o∣ther Princes at this day.

Vers. 3.

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

* 1.562ANother effect most lamentable of the same transgression of the Israelites against God falling not vpon themselues, but vpon the Iewes, a people neere vnto them, to wit, their brethren, & who imitated or followed this Idolatry of the Israelites, and therefore complaint is made against them 2. King. 17. vers. 19. where it is sayd: Yet Iudah kept not the commandements of the Lord their God, but walked according to the fashion of Israel, which they vised. Reade before from the 13. verse of this selfe same 17. chapter concerning this matter also. Wherein may seeme to be the second amplifica∣tion of the former wickednes of the Israelites. So then the Iewes also shall be punished by God. And there is nothing more vsuall and more easie vnto men, then to follow the vices one of another: but God which is iust punisheth these also which are the imitators and followers of other mens sinnes. For he hateth sin in all men and people whatsoeuer, whether it be in them by the imitatiō of others, or by any proper & free motion & inclinatiō of him that so sinneth. Wherefore these idolatrous Israelites sowed a controuersie be∣tweene God and Iudah, or Iacob, because they prouoked the Iewes to sinne by their example. And sinne stirreth vp, and soweth di∣uorcements and strifes or controuersies betweene vs and GOD. And accordingly vnto this doth Isai cap. 59. ver. 2. teach the Iewes, saying: Your iniquities haue separated betweene you and your GOD, and your sinnes haue hid his face from you, that he will not heare. And I doe referre the name of Iacob in this place vnto the kingdome of Iudah only, as appeareth that it is sometimes so taken by that place of Genesis cap. 49. vers. 7. I will deuide the Leuites in Iaacob, and scatter them in Israel. For there are two kingdomes rehearsed, the which arose vp afterward in those twelue tribes or families and sonnes of Iacob, vnder Roboam the son of Salomon. And the Lord wil not only contend with Iacob or with the Iewes: but wil also pu∣nish them because of their wayes and works, that is to say, because of their Idolatry, the which they also followed: but yet not so ge∣nerally: nor yet so outragiously and stubbornly as did the Israelites. Wherein there seemeth a reason to be drawen from the lesse vnto the greater.* 1.563 For how much more shall God contend with the Is∣raelites,

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

Vers. 4.

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

* 1.564ANother amplification of the same departure and most shame∣full falling away of the Israelites from the true God. And it is taken from the indignitie and haynousnes of the matter, the which is shewed by the comparing together of the persons, to wit, of these with their father Israel, or Iacob. Therfore in this place there is a comparison made of the posteritie with their auncestors and el∣ders, and especially with Israel their father, of whome they were wont greatly to glory and boast both within themselues, and also amōg other people. Thus thē is the offence of the Israelites shewed to be so much the more shamefull and haynous, by how farre away these do depart & swarue from the vertues & steps of Iacob, that is, of their father a most holy man, and of whom they doe so well like and allow. Therefore taking occasion by the word Israel vers. 1. and Iacob vers. 3. there is shewed what hee did, how much hee la∣boured, how much hee swet, that he might both serue and wor∣ship that God,* 1.565 whom these his posteritie forsooke and cast away. Finally, here is described or set out with how great indeuour both of minde and body, yea and from the very instant and minute of his natiuity or birth, he diligently sued and sought after that same friendship and good will of the true God, that these his posteritie may be made the ••••••le excusable. And the selfe same may readily be obiected against vs, who doe so coldly embrace the true light of the Gospel, the which notwithstanding our auncestors so dili∣gently sought after,* 1.566 and followed.

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

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

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

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

Vers. 5.

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

A Repetition. For he cōtinueth in setting forth vnto the Israelites the selfe same earnestnes of Iacob, because that it was a thing both of very great waight, and a most assured and certen token of his most zealous minde in worshipping God: and briefly an home example, and that same very fact and deede, for the which he was called Israel, which was before called Iacob. Wherfore the vertues of our auncetors are diligently of vs to be considered. For they are home examples, the which doe make vs inexcusable, except we doe imitate or follow them. And it is the third signe, [unspec 3] whereby Israel de∣clared his earnestnes, and contention or striuing in minde in win∣ning the fauour of God, to wit, for that he desired the blessing of God euen with teares and weeping. The which were in Iacob most assured tokens of this most earnest affection. This is reported Gen. 32. ver. 26. and 29. Last of all he got the same blessing of God, and receiueth testimonie or witnes thereof from God, not once, but of∣tentimes, as then when hee stroue with the Angel, as I haue said, Gen. 32.28. and afterwardes in Beth-el, Gen. 35.10. For the new name he receiued in token of the fauour of God towards him, the which name was giuen him by God himselfe. For in stead of Iacob he was named by God, Israel, a very high and royal name.* 1.567 Nei∣ther was that same talke and testimonie of God with Israel, giuen onely for the sake, or in respect of Israel, but also for his whole po∣sterities sake which should be borne of him, that his posteritie might vnderstand that they also should be blessed of God, that they should be strong and happie in God, so that they would shew and retaine the same earnestnes in seeking of God, the which Ia∣cob their progenitor and originall of their stocke vsed. Therefore saith the Prophet, Euen then also God spake vnto vs,* 1.568 when as he bles∣sed Iacob. For in him he chose vs also his seede, and blessed vs, if we docontinue in the same faith toward God, in the which our father Iacob liued.

Vers. 6.

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

A Staying still in the same matter,* 1.569 wherein the Prophet doth de∣clare both who that God was whome Israel so greatly sought

after, and moreouer addeth as it were for an aduantage, a conse∣quence or conclusion at the length, to mooue and rouse vp the Is∣raelites. As for the declaration and making plaine, or shewing who that God is, whome Iacob followed, that is contained in this verse: and the consequence or conclusion in the verse following.* 1.570 That God therefore, whose good will Iacob or Israel did so earnestly embrace, is both the God of hostes, and also is called Iehouah by his proper and peculiar name. For this name did God him selfe shew vnto men, as his memoriall or remembrance, as the Greekes speake, to wit, that men might knowe the true God by this name,* 1.571 might remember him, might seuer him out from idols, might acknowledge his power to bee infinite, and the cause of all things that are. And therefore Exod. 3. ver. 14, 15. after that Mo∣ses hath asked of God, what hee should say vnto the Israelites his name to bee, tell them saith GOD, (I am) hath sent mee vnto you: this is my name for euer, and this is my memoriall vnto allages. For he is that Iehouah, the which is both of himselfe, and by him∣selfe: and also giueth vnto all things that are, their being, as Paul sheweth Act. 17. ver. 28. For in him (saith he) we liue and moue, and haue our being. And Apocal. 1.8. I am Alpha, and O Mega, the be∣ginning and the ending. God then hath reserued this name vnto him∣selfe, as his owne proper name,* 1.572 and as his token and marke of him∣selfe. There is a like place, Exod. 13. ver. 3. Psalm. 68. ver. 4. And this explication or shewing what God Iacob serued, dooth refute or o∣uerthrow and condemne all that worship which the Israelites vsed vnto idols. For Iacob did not worship idols, but the true God, the true Iehouah. Therefore you doe not imitate or follow your father Iacob. So saith he Aeneid. lib. 2.

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

Englished by Phaer thus:* 1.573

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

Vers. 7.

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

* 1.574THe consequence or conclusion, wherein the Israelites are called back by the example of Israel to worship the true God. And first of all by the precepts of the second table: afterward by the sighes of the first table is shewed, what manner of persons they

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

Vers. 8.

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

* 1.575AN Antithesis, or setting downe the contrarie vnto that which was required of them in the verse before. For the Prophet op∣posethor setteth against both his former exhortation, and also the dutie of the Israelites, their vices, and that those which are against the Commandements of the second table. For there hath aboun∣dantly been spoken before of their idolatrie, and sinnes against the first table. And as before he made mention of Iudgement and Mer∣cie, the which by the law of God wee ought to performe vnto our neighbours: so in this place he rehearseth the deceit of the Israe∣lites, the which they committed and vsed in buying and selling, and in other contracts: and moreouer their oppression, the which is op∣posed or set against mercie and gentlenes, and free doing good. So then Israel is Canaan, that is, a craftie Merchant, & Deceiuer, which vseth deceitfull and false balances and weights, in his dealings and bargaines against the commandement of the law Deut? 25: ver. 13. Thou shalt not haue in thy bagge two maner of weights, a great and a small. And moreouer these are wholly bent and set vpon this, how one of them may oppresse another. Therefore they doe not onely hurt one another by craft or deceits, but also by violence & warre, the which two kindes doe comprehend the other vices contrarie vnto our charitie and duetie towards our neighbours, as Paul also doth 1. Thess. 4. ver. 6. when he willeth, that no man oppresse or de∣fraude his brother in any matter.

Vers. 9.

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

* 1.576AN amplification of the former wickednesse of the Israelites ta∣ken from a reasoning, whereby they did diminish or lessen those their most grieuous vices, and did beguile and flatter themselues. To wit, for that vsing deceit and violence against their neighbours, they did not (as they would haue it thought) sinne so greatly, that their offence was to be tearmed wickednesse, or iniquitie, sinne, o•• any hainous transgression. Therefore if there were in these their deedes or life, any blemish, spot, or fault, the same notwithstanding they would haue to be tearmed some light or small sinne,* 1.577 but not so grieuous, and such as God was greatly displeased withall. Thus then did these hypocrites, like as all others are wont to doe, lessen their notorious and outragious offences. They dare not altogether denie that there is any fault in those things (which in the eyes of all men appeare to be wickednesse) or that there is no want or blemish in their charitie or duetie: but they excuse themselues, as if this defect or want were not to be vrged or pressed, and followed so hardly, & in such sort to be cōdemned, that therfore they ought to be iudged worthie of some great punishment euen before God: finally, they deny that it is to be called an hainous offence or mischieuous deed So Psal. 94. ver. 7. when as the vngodly murther and slay the inno∣cent, and otherwise most grieuously transgresse: yet they say, The Lord shall not see: neither will the God of Iaacob regard it. But this their opinion and reasoning they also goe about to confirme and maintain, as other most wicked hypocrites are wont wittingly and aduisedly to dote and bee mad, and to chatter and churmer against God.* 1.578 They reason forsooth from the prosperous and happie suc∣cesse of their trafick & merchandise, by the which dealing after this sort with their neighbours, they grow rich notwithstanding, & ga∣ther together great wealth and substance: which happines and pro∣spering, say they, is a tokē that there is no fault in their bargainings, buyings, and sellings, nor any thing in their life that God hateth: for God would not then blesse them. In this doubtlesse they doe well, that they thinke all blessing and euery good gift to be of God. For Iames 1. ver. 17. teacheth vs, That euery good giuing, and euery perfect gift is from aboue, and commeth downe from the father of lights. And

the Psalmist saith, Psal. 127. &c. That, except the Lord build the house, they labour in vaine that▪ build it: except the Lord keepe the citie, the keeper watcheth in vaine. But herein they reason very ill,* 1.579 whiles they thinke and will haue these riches and earthly goods to bee alwayes a note and most certaine token of the fauour and good will of God towards men waxing rich by any meanes whatsoeuer. Which thing Christ denieth Matth. 5. ver. 45. when he sayth, That God maketh his sunne rise as well on the euill, as on the good: and sendeth raine on the iust, and vniust. And Salomon Ecclesiast. 9. ver. 1, 2. most euidently teacheth the same in these words: I haue surely giuen mine heart to all this, and to declare al this, that the iust, and the wise, and their works are in the hands of God, and no man knoweth either loue or hatred of al that is before them. All things come alike to all: and the same condi∣tion is to the iust and to the wicked, to the good, and to the pure, and to the polluted, and to him that sacrificeth, and to him that sacrificeth not: as is the good, so is the sinner, he that sweareth, as he that feareth an¦••th.

Vers. 10.

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

AN Antithesis, or setting downe of the contrarie vnto their de∣seruings, expressed in the verse before. For to the end that the stubbornnes and disobedience of the Israelites may appeare to be the greater, God opposeth or matcheth against this their stiffe neckednesse his owne benefites, and the same continuall, and euen from the first times alreadie bestowed vpon them.* 1.580 And first of all 02 the antiquitie or ancientues of the benefites of God is contained in this verse: and secondly the continuing of them is declared. The antiquitie, or so long beginning of them was, so farre as their mind can looke backe, or behold them from long time past:* 1.581 so that they 02 no sooner began to be a people, and a notion seuered from others, but they straight felt those infinite benefites of God, [unspec 1] whom not∣withstanding they contemned or despised so stubbornly, and trea∣cherously, and peruersly. For euen from since the land of Egypt this selfe same God, whom these doe not acknowledge for their God, began to bee their God, that is, their keeper, maintainer, pre∣serue, and benefactor. For he defended them against the iniuries,

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

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

Vers. 11.

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

* 1.582A Staying in the same matter, wherein God proueth the conti∣nuing of his benefites towards the Israelites by the effects, and the same most excellent, and vnto Israel himselfe most healthsome. And these effects are, they raysing vp of Prophets among the Israe∣lites, by the which Prophets he sundrie wayes taught these Israe∣lites, awaked them, and called them backe vnto their duetie, and re∣pentance of minde, and of life. And this questionles is a most sin∣gular benefite of God, and greater then any earthly gift, and any fruitfulnes of the earth whatsoeuer, to wit, whē he sendeth his faith∣full seruants and Prophets vnto vs. And therefore the people grie∣uously complaine of this want vnto God Psal. 74. ver. 9. where they say: We see not our signes: there is not one Prophet more, nor any with vs that knoweth how long.

* 1.583But in this place God comprehendeth three kindes or wayes, whereby the Prophets declare and expound the will of God, and all the which he diligently, and often vsed to conuert, & draw back the Israelites: but all in vaine. For he lost his labour: for they con∣tinued in their old stubbornnes of mind, and kept their old wont in seruing of Idols continually. And so many wayes doth God reckon vp, lest he might seeme to haue ouerpassed any thing. The first way,* 1.584 wherby God doth cōmunicat, or impart himself vnto the Prophets, & by the Prophets vnto vs, is plaine & simple speaking or deliuerie of the word, whereunto neither any vision or similitude is added. The 2. kind is, when as God speaketh by some vision, that is to say:* 1.585 whē God addeth vnto his word, & speaking, some external or out∣ward shape, wherein he appeareth, and the which doth represent and resemble his maiestie, and finally some outward signe of his presence. So Numb. 12. ver. 6. God sayth: Heare now my words, if there be a Prophet of the Lord among you, I will be knowne to him by a vision, and I will speake to him by a dreame. So Psalm. 89. ver. 19. the Psalmist sayth: Thou spakest then in a vision to thine holie one. And Matth. 1. ver. 20. The Angel warneth Iosepth in a dreame, to take Ma∣rie for his wife. So Ezech. 1. and 10. God speaketh vnto Ezechiel by sundrie visions. The third kind is,* 1.586 when God besides sheweth some figures and similitudes, the which doe represent the thing it selfe, the which he commaundeth or will haue to be done. So Isai. 20.2.

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

Vers. 12.

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

* 1.587A Comparison, whereby God sheweth the notorious ingratitude or vnthankfulnes of the Israelites, and idolaters. For by this selfe same Antithesis, or contrarietie and comparison, the wickednesse and transgression of the Israelites against God is meruailously in∣creased. It is increased also by the kind of speaking it self, the which God vseth, that is, by asking of questions, and these answers the which he vseth, and the which doe the more conuince and assured∣ly proue their desperate, and graceles vnshamefastnes, and outra∣gious stubbornnes, and shewe them to be vnexcusable. God there∣fore demandeth, when as I haue shewed my selfe such a one vnto these,* 1.588 and so louing and fauourable, and that continually: what doe these on the contrarie part in Gilgal, or in the whole countrie of Galaad or Gilead, and is there any iniquitie in that place commit∣ted by them, whereby they despise and cast me off? And he answe∣reth, yea verely. For these doe nothing in all that countrie, but those things which are most wicked,* 1.589 and most vaine, and commit mani∣fold iniquitie. For they sacrifice bullocks there, the which now is not lawfull, albeit they did offer them vnto the true God, because such sacrifices ought onely to be made in the Temple of Salomon, according vnto the commandement of God Psal. 132. but they did not sacrifice them vnto God, but vnto Idols. Finally, so mad are these Idolaters, that in furrowes, and euery ridge of their sowen or plowed fields they haue those their idolatrous Altars set vp, and there doe they sacrifice vnto their Idols: by the which the greater contempt or despising of God appeareth. For the more that ido∣latrie reigneth among men, so much the more shamefully and ma∣nifestly the true worship of God is either defaced or taken away, and the knowledge of the true God is abolished. See before cap. 9. ver. 15.

Vers. 13.

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

* 1.590A Reprehension, by the which is shewed yet more plainely how vnthankfull these are vnto God, by the first and miserable e∣state and condition of their father Iacob, of whom they boasted so greatly. For by how much the more vile, obscure, and base the original and beginning of this people was (as may doubtles be seen in Iacob or Israel, of whom they came) so much the more vnthank∣full are these, who through the only benefite of GOD grew and were aduanced afterward into so great dignitie, & yet notwithstā∣ding had cast off God the author of this their happie estate. So E∣zechiel 16. by the comparing together of the estate of both this people, their great rebellion and wickednes is shewed. So the first, and the same Idolatrous and miserable estate of Abraham is set forth, that the benefite of God, the which from Abraham was spread abroad vnto that nation, may be declared to be the greater: Hereof doth Ioshua cap. 24. vers. 2. put the Israelites in minde say∣ing vnto them in the person of God: Your fathers dwelt beyond the flood in olde time, euen Terah the father of Abraham, and the father of Nachor, and serued other Gods. So Psalm. 105. vers. 12.13. God putteth them in minde of their first poore and base estate pro∣mising them the land of Canaan for the lot of their inheritance, Al∣beit they were fewe in number, yea very fewe, and strangers in the land and walked about from nation to nation, from one kingdome to another people. So Isai 51. ver. 2. the Prophet sayth vnto them: Consider Abraham your father, and Sarah that bare you: For I called him a∣lone and blessed him, and increased him. So Iuuenal Satyr. 8. (al∣beit in an vnlike matter) speaketh vnto the Romanes glorying and being proud of their Ancestors and of their deedes after this maner:

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

In English thus:

And yet although that thou from far, * 1.591And high do fet thy name, 0103 0207 V 2 Thou from Asylum hast thy stocke

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

Further this vile condition and base estate of Iacob, is shewed by two reasons. The one, for that he was a fugitiue in Mesopota∣mia, Gen. 28. The other, for that he was seruant vnto Laban, yea and a Pastor or shepheard: and not such a seruant as was Vsher of the hall,* 1.592 or porter, or steward, or placed in any other charge and of∣fice of reputation, and good account in seruice, but appointed only to keepe the flockes of sheepe.* 1.593 In a word, Iacob was reckoned and serued among those seruants the which were but of meane ac∣count and regard, and that for a wife, that is, that hee might geete a wife. So base no doubt was he iudged, that he could not get and seeke himselfe a wife by any other way, but by being a seruant: not by riches, dignitie, flower of his age, nor briefly was he your first fa∣ther Israel, commended and set out with any other matters, where∣by men are wont to procure vnto themselues other mens families, and get themselues wiues, and marriages: but as one that was most poore, and most base, and a seruant, he was constrayned to gette himselfe a wife by his owne labour, and base seruice, and as it were to buy her: when as other husbands notwithstanding are wont to be bought with a dowrie of their wiues. Further, the seruice of Iacob for a wife is twice set downe in this verse, both to make the matter more plaine, and what kinde of seruice it was: and also for as much as Iacob had two wiues, he serued for them both seuerally, and at diuers times. Gen. 29. Now how miserable the condition both of a fugitiue and also of one that is a shepheard seruant is, ex∣perience it selfe doth sufficiently teach: and hereby also it may be gathered, for that banishment and bondage, are among men ac∣counted as death.

Vers. 14

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

* 1.594THe other parte of the reprehension, to wit, wherein are descri∣bed the benefites of God against a people borne of so base and poore a father at the first. Therefore the name of Israel in this place is taken for the whole nation, which came of that Israel, which

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

Vers. 15.

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

AN Antithesis, or shewing of the contrary practise in the Israe∣lites, being not answerable vnto the former benefites of God, whereby the wickednes of all the Israelites, which despised the like bounteousnes of God, is amplified.* 1.595 For this iniquitie appeareth to be so much the more manifest and greater, by howe much on the contrary the rebellion of these men,* 1.596 and the goodnes of GOD towards them notwithstanding, are more neerely compared and matched together. And this verse hath two parts. The first setteth forth the wickednes of all the Israelites, who are here by the figure Synecdoche comprehended vnder the name of Ephraimites, These

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

* 1.597The second part sheweth the iudgements of God to insue vp∣on them for the same, to wit, God will rewarde them their cruelty and blood, the which they haue shed. Before vers. 8. the Prophet made mention of the oppression, which was committed by them: so then they were cruel against their neighbours and brethren. Secondly, God & their Lord will reward vnto them their reproch, that like as with their distrust and idolatrie they haue reproached and shamed God and their Lord: so they being by God layd open to the pray, and made voide of helpe and ayde, shall become re∣proachfull, and a laughing stocke vnto other nations. Finally, they shall become a tale, and an hissing to the common people, as the holy scripture speaketh. So Ieremie 18. vers. 15.16. it is saide, that for the Idolatry of the people, and the seducing and leading them out of the way by false Prophets, Their Land shall be desolate, and a perpetuall derision, so that euery one that passeth thereby, shall be asto∣nished, and wagge his head. For so is God wont to repay like for like vnto his enemies, & despisers, that he may punish them with equal or like punishment, such as was their sinne Psal. 78. vers. 66. For as the Philistines thought to haue shamed the Israelites, and their God also: so were they plagued with shamefull diseases in their hinder partes.

CAP. 13.

Vers. 1.

When Ephraim spake there was trembling: he exalted him∣selfe in Israel: but he hath sinned in Baal, and is dead.

* 1.598THis chapter containeth another sermon of Oseas, diuers from the former in regard of some particular contents, yet most like vnto that former in respect of the drift and summe of the doctrine.

For this whole chapter tendeth to this end, to shew that God will bee fauourable to the remnants of this people of Israel, the which shall conuert or turne vnto God, and shal in the end gather them together of his great mercie, and call them back againe vnto him, ver. 14.15. albeit that the most shamefull and filthie sinnes of this people doe not at all deserue this, or perswade hereunto. In the meane season God by all meanes, and by reasons taken from all places calleth back all the Israelites, that is to say, the ten tribes, the which had treacherouslie withdrawne themselues from his true worship, that if by any meanes it might be, God might saue them all and not a part onely, and remnant of them. And by these admo∣nitions or warnings so often repeated the Israelites are made the lesse excusable, and their disobedience is shewed to be the greater, and the more stubborne. Wherfore in this chapter God exhorteth and calleth the whole nation vnto repentance: and in this verse he dooth it by the rehearsing of both their estates, to wit, that in the which this people was, & flourished so long as they serued the true God, or was not so much giuen vnto idolatrie (as it was then) and of that state, in which they now be, after that they haue begun to worship idols so outragiouslie, and those also of all sortes.* 1.599 As for their first estate, it was happie: For then, When Ephraim spake, and gaue sentence among the other tribes, they were feared. For they had gotten vnto themselues reuerence and authoritie among all the Israelites, in so much that they obtained the kingdome among those ten tribes, and that this tribe of Ephraim made the other tribes to feare them, and ruled ouer them as their head. For Iero∣boam (which first ordained and set vp the kingdome of Israel) was an Ephraimite 1. King. 11. ver. 26. & he made the citie Sichem the chiefe citie of that Kingdome, in mount Ephraim, in the which afterward he and Nadab reigned and dwelled 1. King. 12.25. Then Ieroboam built Shechem in mount Ephraim, and dwelt therein, and went from thence, and built Penuel. But after that the familie of Iero∣boam was rooted out, and the kingdome taken by Baasa of the tribe of Issachar 1. King. 15. ver. 27. the seate of the kingdome and the chiefe citie was Thersa or Tirza, ver. 33. And this Thersa or Tirza was beyond Iordan, in the countrie of Galaad, or Gilead neer vnto Thapsus 2. King. 15. ver. 16. And Thapsus or Tiphsah, (which of Stephanus is called Thapsacus, and of Plinius lib. 5. cap. 24. Am∣phipolis) is situate by the riuer Euphrates, at leastwise beyond Ior∣dan 1. King. 4. ver. 24. For there it is said that Solomon ruled in all the

region on the other side of the riuer, from Tiphsah euen vnto Azzah, &c. Wherefore the authoritie and preheminence of the tribe of E∣phraim was now in part diminished,* 1.600 when as the chiefe citie of the kingdome was translated into another tribe. And this came to passe, because those two Ephraimite kings, namely Ieroboam and Nadab were idolators. And this was the first condition or estate of Ephraim, and the same in deede happie, before that it fell vnto idolatrie.

But after that outragious and filthie idolatrie began among them,* 1.601 and the worship of Baal, and all kinde of idols to bee recei∣ued, and worshipped for God, then began Ephraim to be most vn∣happie, to be counted weake, and for dead, and of no authoritie a∣boue the other tribes. That which happened first vnder King A∣chab. For he first brought Baalims into Israel seeking to please his wife Iezabel of Sidonia 1. King. 16. ver. 31.* 1.602 For there by way of admiration it is asked thus concerning him: For was it a light thing for him to walke in the sinnes of Ieroboam the sonne of Nebat, except he tooke Iezabel also the daughter of Eth-baal King of the Zidonians to wife, and went and serued Baal, and worshiped him? And thus hee worse prouoked God then all the former Kings of Israel. Finally, he opened a window vnto all kinde of idolatrie, were it neuer so ab∣surd or against reason, and blasphemous. For that which was or∣deined and set vp by Ieroboam, might seeme to haue some colour and excuse, for that Aaron in the wildernes did set vp and cast a calfe for the Israelites, whom the people themselues worshipped Exod. 32. ver. 4.5. For whon the molten calfe was made and shew∣ed them, then they said: These bee thy gods, O Israel, which brought thee out of the land of Egypt, when Aaron saw that, he made an altar before it, &c. and they offered burnt offerings, and brought peace offe∣rings, &c. But the worship of Baalims could not be defended by a∣ny home example of the Israelites, and it was altogether profane or filthie, and heathenish. Whereupon euen from that time especially the matters and strength of the Israelites began to goe to wracke and to bee diminished and troubled by the Syrians and Arabians. For Achab himselfe with his armie was slaine by Benadad the King of the Syrians at the citie Ramoth Gilead,* 1.603 when as he would haue taken it againe, and recouered it out of the hands of the Syrians, which had gotten and taken it before. Afterward also their pow∣er began to decay vnder the other kings of the Israelites: there were ciuill warres, and daily murtherings one of another among them:

lastly, the estate of this nation was miserable and pittifull, and they themselues were laid open for a pray vnto their neighbours. Their strength was so small, or rather none at all, as is the strength of a dead man. Samaria in deed was alwaies the chiefe citie of that king∣dome 1. King. 16. This seemeth to haue been situate in the tribe of Ephraim: or at least wise in that countrie, the which was common vnto the tribe of Ephraim, and the halfe tribe of Manasses, and therefore a certaine kingly and royall dignitie might yet still bee thought to remaine in the tribe of Ephraim: but yet now at this time the strength of that kingdome was very small. And therefore it was a name without a bodie, or onely a bare shadow of a great name, as one saith of old Pompeius.

Vers. 2.

And now they sinne more and more, and haue made them molten images of their siluer, and idols according vnto their owne vnderstanding: they were all the worke of the craftesmen: they say one to another* 1.604 while they sacrifice a man, let them kisse the calues.

THe first amplification of the idolatrie of the Israelites, that the complaint of God, and the punishment of this sinne may ap∣peare to be the more iust. It is amplified frō three places, & shewed how great hurt there commeth thereby, that the Israelites being warned by their owne punishment and harme may be called back vnto repentance, if so bee that they can bee called back.* 1.605 The first 02 place is taken from their continuance in idolatrie. For after that they once tooke vpon them the worship of Baalims, the Israelites grew and waxed worse and worse. Thus doubtles doe they alwaies fall to worse and worse, which haue once cast away the true wor∣ship of God. They frame vnto themselues euery day new idols, they be at new charges, they bestowe wastefully vpon these super∣stitions euery their best and most pretious things. And finally this their dooing hath no meane nor measure. For a windowe being once opened vnto idolatrie, men run daylie into new worshippings of new Gods: and as euery new religion best liketh them, or is for∣ged by them according to the pleasure of their minde, so doe they receiue and set it vp: as it is done at this day in the popedome, where there are daily new orders of Monkes, new feast dayes, new Saints, new Patrons arise vp, and are receiued. Therefore according vnto their vnderstanding, and owne pleasure, the Israelites doe daily cast

and melt new images, and that of siluer.

* 1.606The second place of amplification is from the multitude of their idols. For they admit and receiue euery idoll for God. For idolators are not content with the Gods, which they alreadie know: but by what kinde of craftesman soeuer a new forme and shape of an idol is forged, painted, made, how fond, euill fauoured, strange soeuer it be, the same notwithstanding do idolators allow by and by, spee∣dily take vp and receiue, and worship, although it be the worke of a man, yea and a mortall man, and also a dumme and a dead worke. Psal. 115.

* 1.607The third place is from their outragious affection and loue of them toward these idols, or from their superstition. For whilest these men doe offer bullocks and sacrifices vnto any idoll, and doe sacrifice, some of the sacrificers or Priestes doe sit by, and are ap∣pointed to admonish or will others to kisse the Calues made by Ie∣roboam, so desirous forsooth are they, that honor should bee giuen by any of the people vnto their idols, and that none should depart out of their idoll Temple, hauing not saluted or worshipped them. This kisse was a signe of reuerence, as appeareth by the second Psalme where they are willed to kisse the sonne, least he be angry, &c. Therefore the rage and madnes of these men was horrible in com∣mending and worshipping their idols. And for as much as idola∣trie once receiued, bringeth so many euils with it, wee must flee from it with all our might and maine: and if it haue once stolne vpon vs, wee must hate it worse then dogge and snake, and by and by shake it off, and cast it away from vs.

Vers. 3.

Therfore they shall be as the morning cloude, and as the mor∣ning dewe that passeth away, as the chaffe that is driuen with a whir lewinde out of the floore,* 1.608 and as the smoke that goeth out of the chimney.

* 1.609THe second amplification of the same sinne, the which is taken from the miserable estate, whereinto they were now fallen, the which is described by three similitudes, the first of (a cloude) of the morning,* 1.610 and presently vanishing away, or of the (morning dewe) 02 which is by and by scattered away by the Sunne: the second, of (chaffe) diuersly carried and driuen away by a great winde, or whirlewinde out of the floore:* 1.611 The third, or smoke going out of a chimney, and the which straight perisheth, or passeth away, and is

no more seene. The like similitudes in a maner are 2. Pet. 2. ver. 17. where he sayth that the false Apostles, and such other like lewd per∣sons, are welles without water, and cloudes carried about with a tem∣pest. And Ieremie in the imperfection of his faith, and in his impa∣tiencie, not finding God his assistance at the present, as he would haue had it, compareth God vnto a riuer or water that faileth, that is, that suddenly riseth, and suddenly falleth againe cap. 15. ver. 18. Why (sayth he vnto God) art thou vnto me as a lyar, and as waters that faile?* 1.612 By these types or similitudes is shewed that there was yet some glorie and beautie of this kingdome: but yet fleeting and such as quickly passed away, and should forthwith perish. That which came to passe by reason of their mutuall ciuill warres one a∣gainst another within themselues: and also by ouerthrowes recei∣ued from forrainers and straungers, as from the Syrians, and Assy∣rians. In summe, here is described the destruction of this nation, and the same neere at hand, howsoeuer yet now for a time by some meanes this kingdome did sustaine or vphold it selfe, and flourish.

Vers. 4.

Yet am I the Lord thy God from the land of Egypt, and thou shalt know no God but me: for there is no Sauiour beside me.

* 1.613A Confutation of this idolatrie, the which reigned among the Is∣raelites then: and doth now also among men at this day. Wher∣fore men are now called backe from idols vnto the true God, not only by the discommoditie and hurt which idolatrie bringeth: but also by their duetie or office, and by reason it selfe, the which doth plainly ouerthrow idolatrie, if so be that men will heare reason. And this confutation is manifold. First, from the most ancient and pe∣culiar, or especiall couenant of God with this people: and againe from the most holie and ancient promise of this people. For God had peculiarly chosen this people for his owne, and seuered them out from others, and promised that he would be their God, euen from the very deliuering of this people out of the land of Egypt: and on the other side this people had by a mutuall couenant & pro∣mise vndertaken that they would be the people of this God onely. And therefore Exod. 20. ver. 3. God commaundeth them saying:* 1.614 Thou shalt haue none other Gods before me. And againe ver. 23. Ye 02 shall not make therefore with me gods of siluer, nor gods of gold: you shall make you none. And from that time of their deliuerance out of Egypt vnto the time of this Prophet, there passed betweene almost

800. yeares. Wherefore the more old and ancient this couenant of God and the people within themselues was, so much the more re∣uerently and holily ought it of them to bee kept, that this people should not worship any other God. And therefore should cast a∣way all idols. See before cap. 12. ver. 10. And therefore Psal. 81. ver. 8, 9, 10. God giueth them an earnest charge concerning this mat∣ter, and promiseth them plentiful blessings, if forsaking all other gods they will cleaue onely vnto him, saying: Heare, O my people, and I will protest vnto thee: O Israel, if thou wilt hearken vnto me, and wilt haue no strange god in thee, neither worship any strange god (for I am the Lord thy God, which brought thee out of the land of Egypt) open thy mouth wide, and I will fill it. For, as I haue sayd, then there had passed a couenant on both sides betweene God and this people, a solemne ceremonie and oth being made betweene them, by how much the sinne of this people not keeping the promise by them so solemnly made, was the greater. And God also in Christ hath made a couenant with vs at this day, and hath chosen vs pecullarly for his people, which Christ (as Paul witnesseth Tit. 2.14.) gaue himselfe for vs, that he might redeeme vs from all iniquitie, and purge vs to bee a peculiar people to himselfe, zealous of good workes.

* 1.615The second refutation of their idolatrie is taken from the benne∣fites of God toward this people. For this people neuer had or found any other Sauiour, any other God, and Defender besides this God. Therefore idols ought to bee remoued and put away, from whose hands neither the Israelites, nor any other men are to looke for any benefite, helpe, or saluation, neither can they obtaine it from them. And thus much doth God most cleerely and plainly teach vs Deut. 32. ver. 39. when he sayth: Behold now, for I, I am he, and there is no gods with me: I kill, and giue life: I wound, and I make whole: neither is there any that can deliuer out of mine hand.

Vers. 5.

I did knowe thee in the wildernesse in the land of drought.

* 1.616THe third refutation or ouerthrowing of their idolatrie taken from a peculiar and especiall benefite of God toward this selfe same people, whereby God most euidently shewed himselfe to be the nourisher, keeper, father, and finallie the true God and Sauiour of this people. And the benefite (whereof mention is made in this place) is the care the which God had ouer thē dwelling in the wil∣dernesse by the whole space of 40. yeres. For God fed thē there by

so many yeares, and that with meate from heauen, he kept them in health safe and sound, yea during all that long time and iourney he saued their garments also and their shooes whole, and from wea∣ring. So Moses telleth them Deut. 8. ver. 4. saying: Thy rayment waxed not old vpon thee, neither did thy foote swell those fortie yeares. And God himselfe cap. 29. ver. 5. in these words: And I haue led you fortie yeares in the wildernesse: your clothes are not waxed old vpon you, neither is thy shooe waxed old vpon thy foote. The greatnesse ther∣fore of this benefite of God is declared by the circumstance of the place, and the same two-fold. For it was both a desert, and also a ve∣rie hot and drie countrie. And therefore when the people murmu∣red for want of water for them and cattel to drinke, God comman∣ded Moses to strike the rocke, and water gushed out for the people to drinke Exod. 17. ver. 6. God nourished them notwithstanding in that same desert or wildernesse, to wit of Arabia,* 1.617 where want of all things and meates feareth all men, and is seene. For among all o∣ther deserts and rough vntilled and barraine places of the whole world, this one wildernesse of Arabia is most terrible, huge, wide, & wanting all things needfull to liue withall. So Moses describeth it Deut. 8. ver. 15. when he sheweth that God was their guide there in the great and terrible wildernesse (wherein were firie serpents & scor∣pions, and drought, where was no water, who brought forth water for them out of the rocke of flint. With this agreeth Dionysius Alexan∣der in his Description of the world, and Ierome in the life of Hiba∣rion, in so much that those which trauaile that way euen at this day, are constrained to carrie with them so many dayes meate as the iourney of that wildernesse is long. God gaue the selfe same Irae∣lites drinke in a land most drie and thirstie, which hath no waters, and openeth no fountaines. This therefore was a singular miracle and benefite of God also, as who namely deliuered them so often frō death, and the same most present death (to wit, lest they should daily perish either for thirst or for hunger) as those fortie yeares had both houres and dayes, in the which they remayned in that drie and thirstie wildernesse, and in that barren place, and voyd of all things. I speake nothing of other daungers, into the which the Israelites might fall, nay, into the which they did oftē fall, whiles they remai∣ned in the wildernesse, & by meanes wherof they might an hundred times haue been destroyed and consumed, vnles they had by a cer∣taine especiall care of God been preserued, as for example, against wild beasts, serpents, and the Amalechites, the inhabitants thereof.

Vers. 6.

As in their pastures, so were they filled: they were filled, and their heart was exalted: therefore haue they forgotten me.

* 1.618AN amplification of the benefite of God, against the which on the other side is opposed or set the ingratitude or vnthankful∣nes of the Israelites,* 1.619 that is, of all idolaters, and the same more then bruitish and beastly. So this verse hath two parts. One, which con∣taineth that same benefite of God. The other, the vnthankfulnes of the people.* 1.620 As for the benefite of God, the same is shewed to haue been exceeding great towards them hereby, because that God at the last placed them in that same promised land, as in most plenti∣full and rich pastures,* 1.621 where in stead of that that before they were abiding in a desert place, and voyd of all things, they doe now dwel in a most strong land, and abounding with all things. So then vn∣der this one word (pastures) is described that same so great com∣moditie, the which the Israelites got and enioyed in that land, God so guiding and leading them thither. After their pastures, or as in their pastures, sayth the Prophet, namely they now dwelt, that is to say, they liued in that land ioyful and happie, like as they doe which possesse medowes and pastures, of the which without any labour of theirs they receiue all the commodities of this life. Therfore they are filled in such a countrie, into the which God at the last brought them. For in that land they abounded with al store of good things: for it was a land flowing with milke and honey Psal. 81. They were filled, I say. And this repetition doth not onely garnish and set out the sentence, but also confirmeth or proueth the great plentifulnes of that land. And thus doe these things increase and set forth the benefit of God towards the Israelites.

On the contrary side, the lewdnes and vnthankfulnes of this people is proued by a double argument or reason,* 1.622 one for that the heart and minde of these men was exalted, so that they thought highly of themselues, and did claime those good things vnto them∣selues, and attribute them vnto their owne industrie or labour and diligence:* 1.623 and did not account them as receiued from the fauour and grace of God only. Therefore they lifted vp their mindes, as if they had them of themselues.

* 1.624The other reason prouing their vnthankfulnes is, for that they did forget God. The which for the most part is wont to come to passe of that former vice, to wit, pride of minde. And this is one of

the vices that Ezechiel cap. 16. ver. 49. reckoneth vp in the Sodo∣mites as the ground of many others, as may appeare: Beholde, this was the iniquitie of thy sister Sodome, pride, fulnes of bread, and abun∣dance of idlenes was in her, and in her daughters: neither did she streng∣then the hand of the poore. For when as men doe challenge or at∣tribute vnto themselues those things which they haue receiued of God, then doe they robbe God of his prayse, and in the ende for∣get him. For at the last, as Habacuc speaketh, they sacrifice vnto their net, and not vnto God cap. 1.

Vers. 7.

And I will be vnto them, as a very lyon: and as a Leo∣pard in the way of Asshur.

* 1.625THe threatning of a punishment, the which shall be layde vpon the Israelites by God, because of that their vnthankfulnes: and consequently vpon all those which slide and departe from the true worship of God vnto idolatrie, I will be vnto them, saith God, as a Lyon, and that an olde Lyon. For so doe I translate those verbes by the future tense. But as concerning Lyons Plinius out of Polybius lib. 8. Natural. Histor. cap. 16. writeth, That they when they bee olde, doe greatly lust after men, because that strength faileth them now to pursue and follow after wilde beasts.* 1.626 Wherefore it is not without emphasis or force, that God bringeth the similitude of a ly∣on, especially of an olde lyon, that is, one that is more cruell vnto men, that he may the more terrifie and feare the Israelites, and all Idolators.

The Lord addeth: I will be vnto them as a Leopard in their waies and iourneyes. For I will lie in wayte for them, and marke whither they goe, and which way, that I may set vpon them, teare them, and slay them vpon the sodaine, and priuily before they be aware, as the Leopard vseth for to doe.* 1.627 And to this purpose doth the pro∣phet Ieremie vse the similitude of a Leopard cap. 5. ver. 6. where he sayth: A Leopard shall watch ouer their cities: euery one that goeth out thence shall be torne in peeces, because their trespasses are many, and their rebellions are increased. And Plinius lib. 10. Natur. Histor. cap. 34. See Aelianus likewise lib. 2. de histor. Animal. where hee sayth, That the Leopard in taking of his pray is farre more subtill and crafty then the Ape. And by this double similitude which God bringeth, we vnderstand that God wil not deale with them by open force onely: but also as by lying in wayt, that is to say, that

he will steale vpon Idolators vpon the sodaine, when they thinke vpon no such matter: that he may punish both them most sharply because of their vnthankfulnes towards him, & also these their such blasphemous superstitions. And therefore Psalm. 2. ver. 12. the Psalmist exhorteth that they yeeld and submit themselues vnto Christ, least that vengeance and destruction come sodainly vpon them, before they thinke on it: Kisse the sonne (sayth he) least he be angry, and yee perish in the waye, when his wrath shall sodaynely burne.

Vers. 8.

I will meete them, as a Beare that is robbed of her whelpes, and I will breake the kal of their heart, and there will I deuour them like a Lyon: the wilde beast shall teare them.

* 1.628AN amplification of the same punishment. For God by a dou∣ble similitude painteth out the grieuousnes thereof, that Idola∣tors, and men hardened in their sinnes, at the length might be mo∣ued, and repent by some meanes at the horror or terriblenes of so great a punishment. Moreouer, I translate all these verbes by the future tense, I wil meet, I wil teare, I wil deuour, that they may shew & containe a punishment to come, and not already past. The Lord therefore sayth, I will meete them, as a Beare robbed of her whelpes, at which time she is already of her selfe a fierce and cruel beast, and becommeth most furious & eager. See AElianus de Histor. Animal. lib. 5. cap. 14. This similitude Hushai 2 Sam. 17. ver. 8. vseth of Da∣uid vnto Absalon, to signifie the fiercenes of him and his men in re∣uenging the iniurie offered them by Absalon, Thou knowest (sayd Hushai) thy father and his men, that they be strong men, and are cha∣fed in minde, as a Beare robbed of her whelpes in the field. Finally, as a Lyon, saith the Lord, yea as a great Lyon and most strong, I wil teare them, and rent them, and deuour their kall, or bowels, that is to say, I will deale most cruelly against them, to wit, (for God him∣selfe doth expound this in this verse) by sending most cruell beasts in vpon them, the which at the commaundement and appointment of God, shall execute all these things, by tearing the Israelites in the wayes, and by lying in waite for them and deuouring them in their iourneyes. To be shorte, wilde and cruel beastes are often in the Scriptures reckoned vp among those foure horrible and fearefull plagues, with the which God punisheth wicked men Ezech. 5. ver. 17. God sayth vnto the Iewes: So will I send vpon you famine, and e∣uill

beasts, and they shall spoyle thee, and pestilence and blood shall passe through thee, and I wil bring the sword vpon thee: I the Lord haue spo∣ken it. And cap. 14.21. For thus sayth the Lord God, How much more, when I send my foure sore iudgments vpon Ierusalem, euen the sword, and famine, and the noysome beaste and pestilence, to destroy man and beast out of it.

Vers. 9.

O Israel, one hath destroyed thee, but in me is thine helpe.

* 1.629THe figure Epiphonema, or acclamation, wherein both the cause is shewed of so great miseries, the which shall fall out vnto the Israelites: and all this notwithstanding there is here also painted out the compassion of God toward this nation perishing in their owne wickednes. And this speech of the Prophet consisteth vpon sentences opposite or cōtrary one to another, by the which the mat∣ter it selfe is made the playner. And briefly by this meanes the iu∣stice of God is cleared from all cauilling, and false accusation, and men are shewed in trueth to bee the cause of their owne destructi∣on. Therefore that which Augustine sayth, is most true, O man, it is of thine owne, that thou art vnto thy selfe a diuel, and author of death: but it commeth from GOD, that thou art saued▪ So then this course of thy wicked life hath destroyed thee ô Israel: For that hath brought thee into these miseries, because it hath prouoked the anger and iust iudgement of God against thee, wherewith thou art vndone, and in the end shalt vtterly fall, and be destroyed. So Deut. 33. ver. 27. wherefore the vngodly and rebels doe pull vpon their owne heads the punishments, wherewith they are punished, and that through their owne fault, and willingly. Hereof commeth that Paradoxe or strange opinion in shew, of Chrysostom, but o∣therwise indeede most true, No man is hurt but of himselfe. For in trueth men are causes vnto themselues of death and of punish∣ments. That which the prophane or heathen Greeke Poet, I meane Homer lib. 1. Odyss. doth teach very well. But our helpe and our saluation is from God onely. And so doe the godly confesse and say Psalm. 124. ver. 8. Our helpe is in the name of the Lorde, which hath made heauen and earth. Wherefore I translate the worde (ki) (but) that this sentence following (but in me is thine helpe) may bee opposite or contrary vnto that which went before, to wit, one (that is, thy wickednes) hath destroyed thee: and may make it playne by the aduersatiue particle (but).

Vers. 10.

I am: where is thy King, that should helpe thee in all thy cities? and thy Iudges, of whom thou saydst, giue me a King and Princes?

* 1.630A Rendring of a reason of the former Epiphonema, or acclamation and sentence: and the same twofolde. The one direct, as I may so tearme it, the which is taken from the nature of God. The other indirect,* 1.631 the which is drawen from the remouing or taking away of that same chiefe ayde, the which the Israelites had chosen vnto themselues,* 1.632 to wit, their king and Princes in whom they tru∣sted very much. [unspec 1] So then the first reason briefly indeed, but yet plainely sheweth, that God is neuer the author of death, destructi∣on, or perdition vnto any. For he is he, which is of himselfe, and who of himselfe can only be the cause of life. The Lord therefore sayth, I will be, and I am. So Exod. 3. ver. 14. God declareth that his power, whereby all things are, and haue their being, and are vp∣holden, by the selfesame word, to wit, I am. He is then: wherefore properly he cannot be the cause of not being vnto any thing. And this is the proper nature of GOD, and the first reason, the which I called direct.

The latter reason refuteth all other foundations and groundes of their owne helpe, [unspec 2] saluation and deliuerance, sought out by them selues, that is, which the Israelites through the great error of their minde had inuented and deuised vnto themselues. And these doth God remoue and take away, that men may learne to stay vpon God alone. But here in this verse is but one of their grounds rehearsed, namely the kings and princes, vpon whom the Israelites at that time leaned more then vpon others, see before cap. 3. vers. 4. that by the figure Synecdoche the Prophet may comprehend the rest,* 1.633 and by a reason from the greater vnto the lesse shewe that they shall be vnprofitable vnto them. The Israelites therefore desired for themselues a King, and Princes to raigne ouer them by a perpe∣tual succession, the which after the manner of other Princes, should haue the superioritie and rule ouer them, should order their bottels, and defend them from forraine enemies, as if there were not ayde enough in those iudges, the which God for the time raysed vp vn∣to them, that is to say, they did put more trust in mortall men, then in the one and eternall God, and seeke for more ayde and helpe at their hand, then they did from God. And therefore 1 Sam. cap. 8.

ver. 20. being wearie of their iudges, they make answer vnto him, Nay, but there shall be a king ouer vs, and we also will be like all other nations, and our King shall iudge vs, and goe out before vs, and fight our battailes. But this thing displeased Samuel (as appeareth before in the same chapter ver. 6.) When they said, Giue vs a King to iudge vs: and Samuel prayed vnto the Lord. And it hath a great vehemen∣cie and force, and a bitter mocking of them, in that God here as∣keth them, Where is now their King, and these deliuerers, whom they so greatly desired vnto themselues, as if they should alwaies be safe vn∣der them? So Esai. 57. ver. 13. God mocketh the idolators saying: When thou criest, let them that thou hast gathered together deliuer thee: but the winde shall take them all away: vanitie shall pull them a∣way: but he that trusteth in me, shall inherit the land, and shall possesse mine holy mountaine.

Vers. 11.

I gaue thee a King in mine anger, and I tooke him away in my wrath.

A Confirmation of the former sentence, whereby God will re∣moue and take away,* 1.634 and dooth remoue and take away that ayde and helpe which the Israelites did put in their Kings and Prin∣ces. And it is taken from the euent or issue and falling out of mat∣ters, the which was daylie to bee seene most lamentable among them, and contrarie vnto that confidence and trust that the Israe∣lites had in their Kinges and Princes. For it was a thing which was before the eyes of all men, to wit, that God did giue, remoue, take a∣way often and daily, not onely according to the pleasure of his minde: but also in his furie and hot wrath and anger, those Kings and Princes, in whom these Israelites and all idolators doe so great∣lie trust. Isidorus lib. 3. cap. 4. de summo Bono. Moueth this question: [A question] When as the Apostle saith. There is no power but from God: how saith the Lord of the rule and Princedome of some: They shall reigne but not by me, and afterward by the same Prophet, I will giue them a King in my wrath? As if he should say, not from mee being well pleased, but from mee being angrie with them. [Answer.] Whereby plainly appeareth, that both the good power and also the euill power is of GOD: but the good power or gouernour hee giueth when hee is pleased: the euill when hee is displeased with vs. So then God giueth and taketh Princes, as he pleaseth, because that he is the King of Kinges, and Lord of Lords, who of his mere and ab∣solute power, and full right and authoritie giueth all the kingdomes

of the world, to whome he will, and gouerneth and ordereth them by whom he will. And therefore the Prophet Isay saith of God, cap. 40. ver. 23. He bringeth the Princes to nothing, and maketh the iudges of the earth, as vanitie. And hereun to agreeth the Psalmist Psalm. 76. ver. 12. speaking of God thus: He shall cut off the spirite of Princes: he is terrible to the Kings of the earth. See more to this purpose Dan. 3. Thus far then kingdomes and Kinges doe defend vs,* 1.635 can doe some thing, are of force and power, as God will haue them to be of force, and our fortresses. But when as hee decreeth that they shall be of no strength, they bring vs no helpe or ayde at all. Further, God pronounceth or saith, that not onelie Kinges are by him giuen and taken from these men, as things during but a lit∣tle while, fraile, weake, bubbles, and such as cannot defend and maintaine themselues, much lesse others: but hee further addeth, that this is done of him in his furie and hot anger, that is, after such sort, as those things are taken away, the which God will haue vtter∣ly to perish, and to be holden accursed: and therefore consequent∣lie such as are to be auoyded and hurtfull vnto vs, not onely vnpro∣fitable vnto vs. And this was done by God in the kingdome of Is∣rael, especiallie in the ciuill warres: and also in sundrie forreine warres 2. King. 15. and 17. for when there was no certaine tribe in that kingdome, nor any certaine familie appointed by God, out of which the Kings should be created and made: he that could doe most by strength and might, obteined the kingdome, and thrust the other from the throne.

Vers. 12.

The iniquitie of Ephraim is bound vp: his sinne is hid.

* 1.636ANother confirmation of that which God said, that it should come to passe that the Israelites should finde no helpe in these Kings, but that these Kings should perish in the furie and iust anger of God. And it is taken from the Antecedent, or that which goeth before, to wit, for that God keepeth the sinnes of the Israelites, and hath them laide vp with himselfe, and not pardoned or done away. And looke whose sinnes God marketh and reteineth or keepeth, with those questionles he remaineth offended and angrie, & there∣fore they are to be punished, and cannot abide in saftie: for in the Psal. 130. ver. 3.4. it is said: If thou, O Lord straitely markest iniqui∣ties, O Lord, who shall stand? But mercie is with thee, that thou maist be feared. For our sinnes must first bee blotted out and buried with

God, and vtterly be forgotten, before we can be saued, or be in saf∣tie, and finally before we can feele any healthsome ayde, either from God himselfe, or from any other creature whatsoeuer.* 1.637 But if our sinnes be once pardoned, and the remembrance of them done away, then as the Prophet Isay saith cap. 1. ver. 18. Though they were before as crimsin, they shall bee made white as snowe: though they were red like scarlet, they shall be as wool. So long therefore as the cause of our miseries remaineth, that is our sinnes, the effect also re∣maineth, to wit, the anger of God toward vs, and consequently the punishment must by and by follow. Further, the Prophet vseth a double similitude to shew that the sinnes of idolators are most di∣ligently marked and kept by God, the which hee will remember in his time. The which thing Iob complaineth to haue been done con∣cerning himselfe and his sinnes cap. 7 ver. 21. saying vnto God: Why doest thou not pardon my trespas, and take away mine iniquitie? And againe cap. 10. ver. 5.6. Are thy dayes as a mans dayes? Or thy yeares as the time of a man, that thou inquirest of mine iniquitie, and searchest out my sinne? For the sinnes of the faithfull are not sealed vp with God to bee kept, but are all blotted out by the bloud of Christ 1. Iohn. 1. ver. 9. If wee acknowledge our sinnes, hee is faithfull and iust, to forgiue vs our sinnes, and to clense vs from all vnrighteous∣nes. Againe cap. 2. ver. 1.2. If any man sinne, wee haue an aduocate with the father, Iesus Christ the iust. And hee is the reconciliation for our sinnes: and not for ours onely, but also for the sinnes of the whole world. Onely the sinnes of the vnfaithfull are in such sort bound vp in a fardle or bundle in their time to be punished, because they are not clensed by the bloud of Christ, because of their owne infideli∣tie or vnfaithfulnes, and therefore the Lord hath alwaies his hand lifted vp, and stretched out to strike them for euer, as he had against the Amalekites, of whom, as it is in Exod. cap. 17. ver. 16. He swore, that hee would haue warre with Amalek from generation to ge∣neration.

Ver. 13.

The sorrowes of a trauailing woman shall come vpon him: he is an vnwise sonne, else would he not stand still at the time, euen at the breaking forth of the children.

* 1.638THe conclusion of the whole former threatning and reasoning of God, whereby is concluded that the Israelites and all Idola∣tors shall be punished. So then at the length and at the last the Is∣raelites

shall sorrowe and mourne, to wit, because of the punish∣ments, which in the iust iudgement of God they shall feele against themselues. For these sorrowes which they shall beare and feele, shall bee like vnto the paines and throwes of a woman in trauaile, and therefore they shall be most sharp and grieuous, and not com∣mon or light and easie to be borne: because that the punishments of these men shall be most bitter, as namely their sinnes and offen∣ces are, and haue been most hainous and shamefull. For by this si∣militude of a woman in trauaile are signified most great and grie∣uous paines, and so punishments, which shall bring vnto them de∣struction. The like similitude is Psal. 48. ver. 6.* 1.639 Feare came there vp∣on them, and sorrow, as vpon a woman in trauaile. For the punish∣ment must bee proportionable, and answerable vnto the offence. And therefore Paul 2. Thess. 1. ver. 68. Telleth the Thessalonians, That it is a righteous thing with God to recompence tribulation vnto them that trouble them, rendring vengeance vnto them that doe not knowe God, and which obey not the gospell of our Lord Iesus Christ.

* 1.640Moreouer the words following doe ratifie and confirme this conclusion of the iust iudgement of God to insue vpon them. For (saith the Prophet) this Israel is an vnwise sonne. Now this vnwise∣nes or foolishnes of the Israelites doth not excuse them, but it is here added the rather to accuse them the more, because it procee∣deth of malice, and is not lawfull ignorance. And this wilfull igno∣rance was reproued before by this Prophet cap. 4. ver. 6. where in the person of God he complaineth of them, saying: My people are destroyed for lack of knowledge. And all ignorance or foolishnes is such, that is, proceeding from malice, when as men will not heare God offering himselfe vnto them, and teaching them: and when they will not obey and harken vnto him calling them back vnto re∣pentance. So it is said, The people perisheth, because they are with∣out knowledge Isay. 5. ver. 13. And here is an argument or proofe brought of their purposed and malicious or wilfull foolishnes.* 1.641 To wit, for because this Israel wittingly and willingly standeth still in the mouth of the matrix or wombe, and in his so great sorrowes and paines, when as he might come forth by and by, that is, for that they remained obstinate and stubborne so long a while in those their sinnes, albeit being admonished or warned by God of the pu∣nishments to come and hanging ouer their heads for the same, and so earnestlie moued by God vnto repentance, they might if they would, or did beleeue God, deliuer themselues from these dangers.

The Prophet therefore continueth this similitude, the which he had begun from the paines and trauailing of women with child.

Vers. 14.

I will redeeme them from the power of the graue: I will de∣liuer them from death: O death, I will be thy death: O graue, I will be thy destruction: repentance is hid from mine eyes.

* 1.642A Promise of helpe, and deliuerance vnto those, which shall con∣uert or turne their minde vnto God, both that these by this meanes may be stirred vp vnto true repentance of heart: and also, that those faithfull ones, which were left in that people, might hope well in the midst of the afflictions or troubles of the vngodly, and should not faint, and bee discouraged. For God promiseth, that it shall come to passe, that he will saue them continually: and pre∣serue them against all danger and captiuitie, yea and finally against present death it selfe. And this is the first promise of God toward the remnant of the Israelites, and all those that repent, to wit, that when as others perish, they shall be deliuered and saued notwith∣standing. For as Paul writeth to the Romanes cap. 8. ver. 31, 36, 37. If God be on our side, who can be against vs? And albeit, As it is writ∣ten, For thy sake are we killed al the day long: we are coūted as sheep for the slaughter: Neuerthelesse in all these things wee are more then con∣querors through him that loued vs. For as it is 1. Cor. 11. ver. 32. When we are iudged, we are chastened of the Lord, because wee should not bee condemned of the world. For God will redeeme thē from the graue, and deliuer them from death it selfe, albeit that they seemed to bee abiding in the very iawes and mouth of hell. And this mercie of God toward himselfe doth Dauid acknowledge Psal. 30. ver. 3. say∣ing vnto God: O Lord, thou hast brought vp my soule out of the graue: thou hast reuiued me from those that goe downe into the pit. The rea∣son followeth: because God shall be the death of death it selfe: the destruction of the graue it selfe: and that for euer, and alwayes, in the fauour of those that are his. So great doubtles is the power of God ouer all things, that he hath rule euen ouer death it selfe, and the graue, and doth destroy them when he pleaseth, for the good and fauour of those that are his. And this doe wee that are the faithfull daylie feele, the whilest we are deliuered out of the midst of troubles and dangers, in the which we had cast away all hope of deliuerance, as Paul doth witnesse of himselfe 2. Cor. 1. ver. 9, 10. in these words: Yea, we receiued the sentence of death in our selues, be∣cause

wee should not trust in our selues, but in God, which raiseth the dead, who deliuered vs from so great a death, and doth deliuer vs, in whom wee trust, that yet hereafter he will deliuer vs. But this bene∣fite of God shall then in most full measure fall out vnto vs, when as we shall fully inioy that eternal and euerlasting life after the rising againe of our bodies by and through Christ, as Paul expoundeth this place 1. Cor. 15. ver. 54.55.

Vers. 15.

* 1.643 Though he grew vp amōg his brethren,* 1.644 an East wind shall come, euen the winde of the Lord shall come vp from the wilder∣nesse, and drie vp his veine, and his fountaine shall be dried vp: he shall spoyle the treasure of all pleasant vessels.

* 1.645ANother promise of God toward the selfe same godly, and men that from Idols turne themselues vnto the true God, and do re∣pent. And this is a most excellent increase vnto the former bene∣fite. The godly shall not only be saued by God euen in the midst of the punishments of the vnfaithfull: but also they the selfe same shall in health and saftie fructifie or bring forth fruite, and that a∣mong their brethren, that is to say, among the other godly & elect of God, whom they shall greatly edifie and profite with their ho∣lines and doctrine. And this also may be referred vnto the multi∣plying of the nation, and increasings of that people: and not only vnto the fruite, the which they shall bring forth by their example, in stirring vp and confirming or strengthening others vnto godli∣nes. For this latter is the most true end both of our adoption made by God, and also of our conseruation, to wit, the edifying or profi∣ting of others. And so Christ Ioh. 15. ver. 16. teacheth his Disciples That he hath chosen them, and ordained them that they go and bring forth fruite, and that their fruit remaine. So Dauid testifieth of him∣selfe Psal. 32. ver. 8. that he will instruct and teach others in the way of godlines, wherein they ought to walke, when he sayth: I will in∣struct thee with mine eye. And this is a great thing which is added, (among their brethren). For so much the more acceptable is this fruite, be∣cause it redoundeth vnto the Church also, and vnto the edifying of the godly. So by the selfe same reason doth Paul praise the Colos∣sians 1. Colos. 10. when he prayeth for them, That they might walke worthie of the Lord, and please him in all things, being fruitfull in all good workes, and increasing in the knowledge of God.

Furthermore, the time also is added after which these things shall

come to passe.* 1.646 And this setting downe of the time is indefinite or not certaine, the which comprehendeth a long space of time: and not the very moment, instant, and poynt of time, as Luk. 21. ver. 25. when he sayth, Then there shalbe signes in the sunne, and in the moone, and in the starres, &c. So Matth. 24. ver. 29. Immediatly after the tri∣bulation of those dayes shall the sunne be darkened, and the moone shall not giue her light, &c. Now this time was added in this place, that the promise before going might appeare to bee more true and cer∣taine, the time of the fulfilling whereof also is certaine, set, and de∣termined with God. For these things shall not be done, before that the same East winde, to wit, the Assyrian shall in such sort haue affli∣cted or punished the Israelites, that the fountaines and veines, from whence the Israelites doe flowe and spred abroade, may seeme by him to haue been stopped, and their springs dried vp, that is, before that he may seeme by destruction vtterly to haue blotted out that nation. For in such maner did the Assyrians waste the Ephraimites especially (whereas the seate of the kingdome, and the kings stock was for the most part) that they might seeme to haue taken from them all abilitie and power afterwards to growe vp, increase, and beare fruite any more. Whereby this benefite of God appeareth to haue been the greater, in that the Ephraimites shall bring foorth fruite, and shoote vp out of that dried vp fountaine, as it seemed vn∣to the Assyrians. Last of all, the former things shall not come to passe, before that the Assyrians haue spoyled them of al their goods. And this selfe same wind and enemie is sayd to be of God, because he was sent vpon the Israelites in the iust anger and wrath of God: & he is sayd to be an East wind, that is, most troublesome and boy∣sterous: yet but a wind, the which in the end shall cease and vanish away.

Vers. 16.

Samaria shall be desolate: for she hath rebelled against her God: they shall fall by the sword:* 1.647 their infants shall be dashed in pieces, and their women with child shall be ript.

* 1.648ANother poynting out of the time, after which the Ephraimites are to be multiplied. And this noting out of the time is added, not onely that this benefite of GOD may bee perceiued to bee the more miraculous worke of God, when as out of so desolate a both nation and countrie, so many families notwithstanding shall arise: but also, if the Israelites shall be stubborne, that they may repent &

change their life into the better, being admonished or put in mind of so fearefull a iudgement of God to insue vpon them. Of the like miraculous both preseruing and also increasing of his Church doth God speake Isai. 6. ver. 13. thus: But yet in it shall be a tenth, and shall returne, and shall be eaten vp as an elme, and as an oke, which haue a substance in them, when they cast their leaues: so the holie seede shall be the substance thereof. And cap. 60. ver. 22. A little one shall become as a thousand, and a small one as a strong nation: I the Lord will ha∣sten it in due time. But here in setting downe the time of the fulfil∣ling of these things, the Lord hath respect also vnto this, that the Is∣raelites, when these iudgements of God shall begin to be extant, or to come abroade, should not say, as they were wont proudly to boast, we will build vs vp stronger places, then those which our e∣nemies haue destroyed. For so they bragge Isai. 9. ver. 9.10. They brickes are fallen, but we will build it with hewen stones: the wild fig•••• trees are cut downe, but we will change them into cedars.

* 1.649But in this verse there are two things declared. The one is, the destruction of Samaria. The other, the cause of this calamitie or de∣struction. The destruction shall be most lamentable: For Samaria it selfe the chiefe citie of the kingdome shall be desolated,* 1.650 that is to say, [unspec 1] layd waste, and voyd of citizens. The little infants and poore yong children shall be dashed against the stones (this is a kinde of fiercenes and horrible crueltie Psal. 137. ver. 9.) The women great with child shall be ript in two pieces by the enemies. [unspec 2] The rest shall perish with the sword. And the cause of this so great miserie and punishment to fall vpon them is, for that the Israelites haue rebel∣led against God, and haue forsaken him, embracing and following Idols. Let all Idolaters note and consider this.

CAP. 14.

Vers. 1.

O Israel, returne vnto the Lord thy God: for thou hast fallen by thine iniquitie.

* 1.651THis chapter containeth the last Sermon of Oseas, the which is wholly spent in setting foorth of the goodnesse and mercie of God vnto the godly. Neither is the former threatning, comprised in the 15. and 16. verses of the chapter going before, against this. For there he speaketh vnto the whole bodie: but here, onely vnto the remnants of that people, or that part which shall repent. There∣fore

this is as it were a certaine exception vnto the generall threat∣nyng which was made before. So Isai cap. 1. ver. 25. when as the Lord had before generally found fault with the vngodly, he retur∣neth vnto the remnant and sayth, Then I will turne mine hand vpon thee, and burne out thy drosse till it bee pure, and take away all thy tinne. So cap. 10. vers. 20. And at that day shall the remnant of Is∣rael, and such as are escaped of the house of Iaacob, stay no more vpon him that smote them, but shall stay vpon the Lord, the holie one of Is∣rael, in trueth. For the Lord had at that time both in that people, and hath also nowe in many nations (the which seeme vtterly to haue cast away God) his elect or chosen, albeit vnknowen vnto vs, whom hee forsaketh not, and which are taken out from the com∣mon destruction of the rest▪ But in this verse the whole people indeede is exhorted vnto repentance: and there is added a reason of this exhortation: yet in very deed and in effect the elect of God onely are exhorted, the which onely doe feele the fruite and effect of these exhortations of God: for in those onely doth the spirite of God worke: and they onely doe shew themselues teach∣able and willing to heare. Yet doth not God in the meane sea∣son mocke those other rebels, whom he exhorteth, albeit they re∣pent not. For it commeth to passe through their owne fault, and not Gods, that they are not conuerted, as who namely do not obey God warning them.

This verse hath two parts: The first, wherein this people is called backe vnto God. The second,* 1.652 which contayneth reasons of this calling backe. Israel, that is to say, this people,* 1.653 are they that are called backe, whom God adopteth or chooseth vnto himselfe by an especiall and peculiar couenant: as he hath also chosen vs af∣terward by Christ, vnto whom he hath giuen the Sacrament of Baptisme,* 1.654 lest wee might think that this exhortation appertained not vnto vs. They are called back vnto Iehouah, that is to say, the true God, to wit, that casting away their idols, they should hence forward worship that eternall or euerlasting GOD, [unspec 1] who alone is God, and Iehouah. And this calling backe is defined to be a con∣uersion or returning, because that these before had turned them∣selues away from that same true God: and had turned vnto false gods. For this is the nature of true repentance, that we should for∣sake the euill which we followed before: and embrace the good, which we hated. And thus much doth the first parte of this verse containe.

* 1.655The latter parte comprehendeth the causes of this exhortation, and conuersion: and the same twaine; of the which the first is ta∣ken from the duetie of the Israelites, to wit, because that this true God was peculiarly their GOD,* 1.656 and so consequently it was their duety to worship him. He sayth therefore, Returne vnto the Lord thy God. For there is no doubt but that these wordes haue relation and respect vnto that singular or especiall couenant the which by a solemne oath was made with Abraham betweene God and this people. So Exod. 20. God sayth: I am the Lord thy God. The o∣ther or second reason is taken from a moste lamentable euent or falling out of the matter,* 1.657 by triall and experience whereof they ought now to be wise. For they had nowe already fallen in parte, for that they had forsaken this God, which iniquitie of the Israelites is by a certaine excellencie called Iniquitie, because idolatrie is and hath been the greatest cause of all the iniquities of Israel, and the chiefest cause of all other iniquities, and the which also euen now at this day doth very greatly prouoke God.

Vers. 2.

Take vnto you words, and turne to the Lord, and say vnto him, take away all iniquitie, and receiue vs graciously: so will we render the calues of our lips.

A Staying in the laying out more plainely of the former matter: for he doth not onely exhorte them vnto repentance,* 1.658 but also describeth what manner of repentance it ought to be, as Ioel cap. 2. Therefore there is here contayned a full declaration of true re∣pentance. Moreouer, the Prophet seemeth to speake of publike repentance, & not of priuate repentance only, albeit that priuat re∣pentance hath, and doth bring forth al these signes & tokens of it also. For in this place the Prophet doth not only require an inward feeling of sorrow, the which sinners doe conceiue because of God whom they haue offēded, but words also, that is, he requireth a ma∣nifest protestation and declaration of this their mind, and inward sorrow. Wherefore he sayth: Take vnto you wordes: speake vnto the Lord himselfe with wordes, that is to say, let this your conuer∣sion or repentance, and turning vnto God, appeare vnto all men, both by inward and also by outward signes, that it bee not fained, nor vnknowen: but that ye may edifie all, and by your example cal backe others vnto the same God. And these wordes which the Prophet biddeth them to take, are a publike prayer vnto God, and such as must be made in wordes, as may easilie bee gathered by

the wordes themselues, the which the Prophet here deliuereth vnto them.

* 1.659This prayer of those that repent contayneth two thinges, first, that God would forgiue all their iniquities. For first there commeth vpon those that truely repent, and ariseth in them a fee∣ling and sorrow of sinne, and therefore their prayer beginneth at the begging of forgiuenes of their sinnes,* 1.660 as appeareth out of the fiftie one Psalm vers. 2, 3. where Dauid his words be these: Wash mee throughly from mine iniquities, and cleanse mee from my sinne. For I knowe mine iniquities, and my sinne is euer before mee. And they desire to haue them forgiuen them, that is, freely to bee re∣mitted or released and taken awaie by GOD, because they know that they can bring no ransome vnto God for their sinnes of them∣selues: but in this, that they can pay for them, and haue to pay for them, that all the same is giuen them of GOD himselfe through Christ, whose onely death and blood, is the ransome, that is, the full price for our sinnes 1. Tim. 2. vers. 6. Who gaue himselfe (spea∣king immediately before of Christ) a ransome for all men. Further∣more they pray, that al their iniquitie may be taken away, and not onely some parte of it, because they knowe that there is no sinne before God which deserueth not euerlasting death. For as Paul writeth Roman. 6. vers. 23. The wages of all sinne is death. And thus much hath the first part of the prayer of the godly penitent or repentant.

* 1.661 Now the latter part desireth benefites of God also, and offereth him praise and thankesgiuing. And here is the true nature of Chri∣stian repentance described, the which expresseth and resembleth both the words, and maners, and also the prayers of her mother, that is to say, our faith in Christ, from the which no doubt it sprin∣geth. For from whence commeth this so great trust, that I say not with Paul 2. Cor. 3. ver. 12. Boldnes of sinners and miserable wret∣chedmen, and accusing themselues of guiltines before God, that all this notwithstanding, they doe both craue and also looke for bene∣fites from the selfe same God? It commeth doubtles from faith in Christ, that is to say, from that assurance of minde, the which the holy ghost giueth vnto them, that their sinnes are freelie forgiuen them through Christ the sonne of God, and that they are all relea∣sed vnto them, and that the same God whom they haue offended, is now through the same Christ become a God and a father fauou∣rable and louing vnto them, and not a Iudge, so that they can say

with Paul Rom. 8. ver. 33. Who shall lay any thing to the charge of Gods chosen? So Dauid also repenting beggeth benefites at the hands of God both for himselfe, and also for the Church of God Psal. 51. ver. 12. for himselfe: Restore me to the ioye of thy saluation, and stablish me with thy free spirit. ver. 18. For the church: Be fauou∣rable vnto Zion for thy good pleasure: builde the walles of Ierusa∣lem. Wherefore their opinion is false which doe separate or seuer true repentance of minde from faith: or doe thinke that this vertue doth spring from any other place then the rest doe, that is from any other fountaine then faith. The godly penitent therefore doe say, and that the holy ghost by the Prophet so prompting and teaching them: Lord bestowe good things, or benefites vpon vs, to wit, such as appertaine vnto our saluation, and earthly also, because they know him by Christ to be reconciled or made friends, and appeased with them. For this is a true saying, As often as a sinner shall sigh, I will no more thinke vpon his iniquitie Ezech. 18. And this other Esai. 1. ver. 16.18. Take away the euill of your workes from before mine eyes, al∣though your sinnes be as scarlet, they shall be white as snowe. Finally, God doth cast them into the sea, that they may not any where ap∣peare, or come vp into remembrance before him. And these things doe the godly penitent aske of God.

* 1.662These selfe same also doe offer thankesgiuing, and the same not onely conceiued in heart, but also witnessed and openly pronoun∣ced with the mouth and lippes. And this same thankesgiuing they do call Calues, and sacrifices or offerings of their lippes. And so the writer to the Hebrewes willeth the faithfull also for to doe cap. 13. ver. 15. saying: Let vs therefore by him offer alwaies the sacrifice of praise to God, that is, the fruite of the lippes, which confesse his name. The metaphor is taken from other sacrifices, the which were offe∣red vnto God with the hands,* 1.663 and not with the lippes, as were bul∣locks, and lambes, and calues. So Dauid repenting offereth thankes∣giuing vnto God Psalm. 51. ver. 15. Open thou my lippes, O Lord, and my mouth shall shew forth thy prayse. The which thing it selfe, to wit, thankesgiuing like as the former part of this sentence also, namely prayer, springeth from faith in Christ, the which the godly albeit they be sinners haue. For faith is the fountaine of thankesgiuing, the which is giuen vs by God, as it is also of our inuocation or pray∣ing, as Paul witnesseth Rom. 10. ver. 14. saying: But how shall they call on him, in whom they haue not beleeued?

Vers. 3.

Asshur shall not saue vs, neither will we ride vpon horses, neither will we say any more to the worke of our hands, yee are our gods: for in thee the fatherles findeth mercie.

* 1.664ANother part of the same prayer, which the Prophet teacheth the godlie, that they may truelie giue testimonie or witnes of their repentance, both before God, and also vnto others in the Church. And this is such a prayer, as wherein they doe renounce or bid a farewell both vnto all the aydes and helpes of men, and al∣so doe abiure or forsweare and condemne all their idolatrie. For this is another part of true repentance of minde, to wit, wherein we cast away and detest our euill or sinne. For we must not onely em∣brace the thing which is good, as for example, acknowledge God to be our father, praise him, giue him thankes: but we must also for∣sake all euill, and remoue all rebellion away from vs. Now this euil,* 1.665 wherewith God is especially prouoked, is commonly twofold, to wit, For that either men doe trust in men, and make flesh their hope: or else they doe make vnto themselues idols,* 1.666 the which they doe worship and place in the stead of the true God. Against the former God pronounceth a curse Ierem. 17. ver. 5. in these wordes: Thus saith the Lord, Cursed be the man that trusteth in man,* 1.667 and ma∣keth flesh his arme, and withdraweth his heart from the Lord. And concerning the other Psal. 81. ver. 89.10. The Lord by way of pro∣testation most earnestly prayeth and requesteth of the people that they will not receiue any strange God beside him, and promiseth a great bles∣sing to them, if they performe this his charge. These both twaine, the most filthie fountaine of innumerable sinnes,* 1.668 the godly are here taught to condemne. And for the first, to cast away al aydes of men, euen those, whom they thought most safest and surest, and before most diligently and earnestly sought after them, these I say, they are taught to forsake in these wordes: The Assyrian shall not be able to helpe vs. Therefore wee will neither run vnto him, dispatching by horses that long iourney the which is betweene vs and him: nei∣ther will wee hereafter ride vpon horses, to get him for to ayde vs. For the Israelites were alwaies woont with great labour and char∣ges, to procure vnto themselues the Assyrians, as such an helpe as was inuincible or vnouercomable, as I haue shewed before cap. 8. ver. 8. and cap. 12. ver. 2.

* 1.669And couching all idolatrie (which is the fountaine of this wic∣ked

trust in men) they learne to abiure or forsweare that in these wordes. We will not say any more vnto the worke of our hands. Thou art our God. The reason is added, the which is taken from experi∣ence it selfe, and from the nature of God, to wit, for that the true God, is that one and onely God, vnto whom all men ought to flee: and vnto whom whosoeuer doe goe, albeit they bee most weake, they doe obtaine mercie, and consequently shall finde ayde and helpe against their most mightie enemies. That which fatherles children by their example doe teach,* 1.670 who, when as they lye open vnto the iniuries of all men, and are most feeble, yet are they by him defended against all men, which thinke to hurt them, or spoile their goods, preuaile they in authoritie neuer so much among other men. And therefore Dauid Psal. 94. ver. 6.7.8. putteth the merciles oppressors of them in minde, that howsoeuer because of their vn∣abilitie to defend themselues, and their right, they suppose that they may scotfree and without punishment ouerrunne them, that the Lord doth both see it, regarde it, and will be auenged on them for it. And Psal. 146. ver. 9. he saith: The Lord keepeth the strangers: he relieueth the fatherles and widdowe: but he ouerthroweth the waie of the wicked. Therefore all others, if so be they flee vnto God, ought to hope for the like from the same God, and therefore to forsake the helpes of idols, and of men, and to hope and trust in that one God onely and alone.

Ver. 4.

I will heale their rebellion: I will loue them freelie: for mine anger is turned away from him.

* 1.671THis is an answer, whereby God witnesseth that the repentance and prayers of those that are his, are acceptable vnto him. Ther∣fore being now reconciled or made friends with them, hee answe∣reth their petition and prayer, as he had often promised by his Pro∣phets that he would doe. So he promised in Isai. cap. 58. ver. 9. Then shalt thou call, and the Lord shall answer: thou shalt crie, and hee shall say, here I am, &c. So cap 65. ver. 24. Yea before they call, I will an∣swere, and whiles they speake I will heare. So Psal. 89. ver. 26. He shall crie vnto me, Thou art my father, My God, and the rocke of my salua∣tion. And hereby is shewed how great the fruite of true repentance is,* 1.672 as which namely maketh God so familiar and louing vnto vs, but not of any worthines of repentance it owne, nor yet in respect that it is our worke, but for & by Christ, who by his spirit begetteth it in vs.

* 1.673And now here at this and from this place begin the exceeding great promises and graces of God by Christ towards those that are his, wherein consisteth the shutting vp or end of all the old prophe∣sies. Therefore in all the rest of this whole chapter are reckoned vp sundrie kinds of the gifts of God towards the godly. And first of all those which goe first in the order of nature, that the rest may bee giuen and added. And to the end that we may haue God appeased with vs,* 1.674 the forgiuenes of our sinnes is the first in order of all God his benefites. For so long as he remaineth offended with vs, so long can we hope for no good thing from him, albeit by nature he be ne∣uer so bounteous. For Isai. 59. ver. 2. he sayth vnto them: Your ini∣quities haue separated between you and your God, and your sinnes haue hid his face from you, that he will not heare. And Paul Rom. 5. ver. 1. sheweth, that there is no peace between God and our consciences, vntill we haue the forgiuenes of our sinnes sealed vp by faith in our hearts, that in Christ before him we be accepted for righteous. Then being iustified by faith (sayth he) we haue peace towards God through our Lord Iesus Christ. Againe, ver. 9, 10. Much more then, being now iustified by his bloud, wee shall be saued from wrath through him. For if when wee were enemies, wee were reconciled to God by the death of his Sonne, much more being reconciled, we shall be saued by his life. And this forgiuenes of sinnes here in this place is described by a Metaphor taken from the curing of wounds. I will cure,* 1.675 or heale their turning away, or rebellion, sayth the Lord, and their offences, be they neuer so grieuous, and hainous, such as is that their turning a∣way, or rebellion, whilest men forsake God, and cleaue vnto Idols. Further, euery sinne is a disease and wound of the minde, and the greater that the sinne is, so much the more greatly is our mind sick also. Therefore when as God of his only free grace forgiueth vs our sinnes, he then doubtlesse healeth our wounds, but our spirituall wounds. And so Dauid speaketh, saying of God Psal. 147. ver. 3. He healeth those that are broken in heart, and bindeth vp their sores. And after that God for his owne sake hath done away our sinnes,* 1.676 he be∣ginneth for to loue vs: to wit, for that he doth in Iesus Christ his on∣ly begotten Sonne acknowledge vs to bee pure and vnblameable. For his righteousnesse doth hide, clothe, and couer vs Ephe. 1. And this loue of God is his second benefite toward vs. For the good will and loue of God followeth the forgiuenes of our sinnes, and this se∣cond benefite commeth in order vnto that former: but not contra∣rie wise, that is, God first, forgiueth our sinnes, and then loueth vs,

and not, first loueth vs, and afterwards forgiueth our sinnes. And God loueth vs of his owne accord, & not for any deseruing of ours, or for any excellencie of our nature, or for any our vertues: but free∣lie, and because he will. Lastly, is added the third benefite, so verely God doth heape benefites vpon benefites towards those that are his,* 1.677 to wit, his anger is turned away from vs, so that now he think∣eth not to punish vs, but mindeth and purposeth to doe vs good. For where the anger of God is, there also is punishment: where God is appeased and fauourable, there floweth and is felt good will, and euery kind of good thing, as appeareth by the verses fol∣lowing.

Vers. 5.

I will be as the dewe vnto Israel: he shall grow as the lillie, and fasten his rootes, as the trees of Lebanon.

A Staying still in the same matter. For other benefites of God are reckoned vp towards the godly, the which doe followe after those former. And here first of all in this verse and that which fol∣loweth, is rehearsed the multiplying of their seede,* 1.678 and fructifying or increasing of the nation. This promise was a token vnto the fa∣thers of the spirituall grace of God, and of that same blessed seede, the which was as yet then for to come, to wit, it was, an earnest, or pledge, confirmation, and signe of Christ Deuter. 28. Further, the same is promised vnder diuers similitudes: and that nothing here spoken should seeme to be impossible, because of the miseries and troubles the which should fall out in this people, in the first place that is set downe the which may take all such difficulties or doubts out of the mind of men.* 1.679 To wit, that God himselfe, and the blessing of God shalbe like vnto a dew, wherwith this nation being sprinck∣led shall spring and increase exceedingly, how fewe soeuer shall be left aliue in it. For the earth being moystened with the dew of hea∣uen, and with the showers of God: and also plants and trees being watred with raine, doe bring foorth both their seede, and also their flower. So the writer vnto the Hebrews cap. 6. ver. 7. sayth, that the earth which drinketh in the raine that commeth oft vpon it, and bring∣eth forth herbes meete for them by whom it is dressed, receiueth blessing of God. And so the Psalmist Psal. 65. ver. 9. speaketh of the fructify∣ing of the earth by God his watring, & blessing of it in these words: Thou visistest the earth, and waterest it: thou makest it very rich, &c. Wherefore when as God promiseth that he through his fauour wil

performe to this people and seede left, be it neuer so small, the same thing, the which the dewe giueth vnto herbes and trees, no man may doubt, but that out of those remnants an innumerable people may come, and also shall come. I will be a dew vnto Israel, sayth the Lord. Whereof shall come to passe, that Israel shall flourish and spring as a Lillie, and shall spred his rootes as Lebanon, that is to say, as the trees of the mountaine Lebanus, the which are most high and tall.* 1.680 And looke how trees are lifted vp with their tops vnto hea∣uen, so much doe they go downward with their root into the deepe of the earth, that is to say, so much the greater rootes doe they send foorth, whereby they may be vpholden, as Virgil teacheth, and that truely, lib. 4. Aeneid. Therefore it shall come to passe, that the rootes of this nation (albeit neuer so short) when as it shall be conuerted vnto God, shall be most broad and wide, & stretch out themselues euery way, and on euery side.* 1.681 Concerning the Lillie flower how pleasant and sweete he is vnto vs, the common consent of all men doth teach: as also for that of the most naturall Philosophers his flower (which is somewhat broad) is compared with the Rose. And these sundrie kindes of Metaphors doth God vse, both to confirme this spreading abroade and increasing of this nation:* 1.682 and also to shewe, and declare how ioyfull and wished for the same shall be.

Vers. 6.

His branches shall spred, and his beautie shall be as the Oliue tree, and his smell as Lebanon.

* 1.683AN amplification of the former promise concerning the multi∣plying of the seed of this nation, that the same may be the more confirmed against all the doubts which might arise in the minds of men. The seede therefore of the godly, and of such as doe repent, & turne themselues vnto the true God, and especially of the Israelites, shall not only be manifold, and greatly increasing: but also come∣ly and beautifull, and odoriferous or well smelling. The boughes therefore of this nation shall be spred abroad, after that it shall re∣turne vnto God, how tender, weake, and smal soeuer they were be∣fore. So of the despised stocke of Isai, or Iesse was Christ borne, Isai. 11. ver. 1. And Paul Rom 11. sheweth that these things shall come to passe in the last times of the world, and after that the fulnes of the Gentiles is entred into the Church of God. Therefore these things are not onely generally to bee vnderstood of any companie of the godly in any nation whatsoeuer: but especially of the Iewes and

Israelites, when as by the preaching of the Gospell they shall bee conuerted, and come vnto Christ. Their boughs therefore and branches shall be spred most farre abroad, as Dauid vnder the simi∣litude of a vine brought out of Egypt, speaketh of the increasing of the Church of the Iewes and Israelites Psalme 80. ver. 10, 11. The mountaines were couered with the shadowe of it, and the boughes there∣of were like the goodly cedars. She stretched out her branches vnto the sea, and her boughs vnto the riuer. The same shall bee comely and beautifull to looke vpon, as the oliue which is of a most pleasant co∣lour. So all do reioyce, whilest they see the seed of the godly spring∣ing vp. Lastly, the same boughs of Israel shall be of a sweete smell, as the trees of Lebanus, the which do beare frankincense, a gumme most pleasant, delectable, and sweetly smelling. For these trees I thinke to be vnderstood in this place. For the smell of frankincense is most pleasant, in so much that frankincense was wont to be vsed of al nations in their holy seruice and Temples. And the same grow∣eth plentifully in the mountaine Libanus. Wherefore of that place Frankincense is called in Greeke Libanos.* 1.684 Nothing could be sayd more elegantly, nothing more grauely, nothing to commend and set forth the issue and increase of the Church more fitly, then these amplifications and speakings here vsed. In a word, the seede of the godly, & especially of the Israelites shalbe spred farre abroad, plea∣sant to behold, most acceptable for their sauour, and holy maners, and sweet smell of good life, so that all men shall be edified by that seede, and reioyce of it, Psal. 1.

Vers. 7.

They that dwell vnder his shadow shall returne:* 1.685 they shall re∣uiue, as the corne, and flourish as the vine: the sent thereof shall be as the wine of Lebanon.

* 1.686THe third benefite distinctly or expresly set downe by the Pro∣phet, the tranquilitie & peace of the sayd godly, whom the Lord shall reserue and multiplie. This tranquilitie is signified vnder the name of (the shadowe of God) in the which the Prophet promiseth that they shall sit, after that they shall be returned vnto God. Now the shadowe of God in the holy Scriptures doth signifie a most safe and strong tower, and defence. Psal. 17. ver. 8. Keepe me as the apple of the eye: hide me vnder the shadowe of thy wings. Therefore in this shadowe they shall sit quiet. And this vnto the former benefites is such an increase as is to be wished for, that this nation being multi∣plied,

shall moreouer safely and quietly inhabit that countrie, into the which it shall by God be called backe againe. The fou••••h be∣nefit, They shall liue with corne.* 1.687 Therefore they shall not onely dwell safely: but they shall liue also commodiously, and they shall there be nourished or fed by GOD with very good meate. Psal. 23. and Psal. 81. ver. 16. God telleth the Israelites how he would haue main∣tained and nourished them, if they had walked in his wayes, say∣ing: And God would haue fed them with the fat of wheate, and with honie out of the rocke would I haue sufficed thee. This plentie & store of sustenance to liue withall, is also a blessing of God toward those that are his, and a fruite of godlinesse. For faith hath the promises of this life present, and also of the life to come, sayth Paul. 1. Tim. 4. ver. 8. And therefore Dauid Psal. 31. ver. 19. in admiration or won∣dring at the kindnes of God in prouiding for those that doe feare him, sayth: How great is thy goodnesse, which thou hast layd vp for them that feare thee? and done to them that trust in thee, euen before the sonnes of men? The fift benefit, The floure, that is,* 1.688 the strength and liuelines of this people, and their remembrance shall be hap∣pie. As for their strength and liuelines it shall bee as the vine, the which, at what time it floureth, is of, so fresh a smell, and so liuely a state, that not onely the vineyard it selfe, that is, the place in which the vine is planted, smelleth most sweetly, and is filled with this sa∣uour: but also the whole quarter that is neere vnto it, in so much that if there bee any serpents in those places, they are chased and driuen away with the smell of the vine: so wholsome and liuely is the force and strength of the vine. So the floure and strength of those godly, especially of the Israelites (when as by the preaching of the Gospell they shall be conuerted vnto Christ) shall be sweete, and neuerthelesse firme and strong, that they may endure lustie a long season, like as was the most fragrant & liuely smell of the gar∣ments of Iaacob, which when Isaac smelled, he blessed him, & said: Behold, the smell of my sonne is as the smell of a field, which the Lord hath blessed Gen. 27. ver. 27. Their remembrance also (or sent) shall be most pleasant vnto all men, as is the smell of vines, or wine of Li∣banus, that is, it shall continue most long and neuer be forgotten, as Dauid also speaketh of the remembrance of the godly Psalm. 112. ver. 6 Surely he shall neuer be moued: but the righteous shall be had in euerlasting remembrance. For the kinde of wine here spoken of is most excellent and most strong, yet of most pleasant smell, the which of Plinius lib. 14. Histor. Natural. cap. 7. is called Tyrian or

Beritian wine, because the Saylers (which carried that wine from countries beyond sea to Rome, or into Greece) did difanker from the hauen of Tyrus or Berytus, whereupon that wine is called Ty∣rian wine.

Vers. 8.

Ephraim shall say, what haue I to doe any more with Idols? I haue heard him, and looked vpon him: I am like a greene firre tree: vpon me is thy fruit found.

* 1.689A Confirmation of all the former benefites, if so be that the Israe∣lites doe repent. And here the phrase or manner of speaking is to be noted:* 1.690 and also the thing it selfe. The kinde of speaking is passionate, that is to say, full of the singular affection of God to∣wards the Ephraimites, vnder whose name he comprehendeth all the Israelites, [unspec 1] as the seede of Abraham, and by him chosen and ta∣ken vnto his peculiar people by an especiall couenant. God there∣fore doth speake vnto them, and warneth them fatherly, that they will cast away all their Idols, to wit, because he hath nothing to do with these Idols, that is to say, Scarbugges, and things that in shew may seeme to be to bee feared: but such as indeede and in trueth are most vaine and lightly to be esteemed. And men cannot serue both God and Mammon together, that is, two contrary masters. Therefore they must needes forsake their Idols, that they may serue the true God. For as Christ teacheth Mat. 6. vers. 24. No man can serue two masters: for either hee shall hate the one and loue the other: or else he shall leane to the one, and despise the other. And therefore 2. Cor. 6. ver. 15. Paul asketh: What concord hath Christ with Beli∣all? Wherefore that Idolators may earnestly repent, let them heare this protestation and sentence of GOD concerning them, That the true God hath nothing to doewith Idols: that if they will haue, preferre, and choose him, they must vtterly refuse and forsake them.

[unspec 2] Now then, when as idolatry shall bee taken away among them, what doth God promise? Forsooth hee confirmeth that all the former benefites shall come to passe vnto them. For God will answere them when they call vpon him, and will heare them. He will behold and looke vpon them, the same God will defend and keepe them, casting and turning his eyes into all partes of their sal∣uation and deliuerance. Furthermore, he will be vnto them as a firre tree, and a most tall and high tree, vnder whose shadow they

may liue ioyfull and safe. For God will keepe away from them all heate and tempest, so that they may comfort themselues with that saying of the Psal. 121. ver. 5, 6. The Lord is thy keeper: the Lorde is thy shadow at thy right hand. The sunne shall not smite thee by day, nor the moone by night. Finally their fruit shall be ready and at hand from God, and shall by and by be found. For nothing can let God bearing good will towardes them, and desirous to doe them good, but that those things shall be fulfilled the which God hath promised before bounteously and largely.

Vers. 9.

Who is wise, and he shall vnderstand these things? and pru∣dent, and hee shall knowe them? for the wayes of the Lorde are righteous, and the iust shall walke in them: but the wicked shall fall therein.

* 1.691THe figure Epiphonema, or acclamation, whereby all men are both stirred vp with an carnest admonition to meditate or think vpon, and embrace the former promises of God: and also is shew∣ed, what difference there shall alwayes be in this world betweene the good and the bad. Finally, howe ill the wicked prouide for themselues, whilest they refuse God his so louing calling them vn∣to him, is here also in like manner declared.* 1.692 Wherefore this verse hath three partes. The first exhorteth all men, in whom there is re∣maining but one graine of true wisedome,* 1.693 that they will giue most diligent eare vnto this so milde and sweete voyce of God. Who is wise? Let him then vnderstand, marke, and consider the thinges which GOD promiseth vnto them that repent. So speaketh the Psalmist Psal. 107. vers. 43. Who is wise that hee may obserue these thinges? for they shall vnderstand the louing kindnes of the Lord. For God is angry and displeased, when as men doe shewe themselues bruitish, and doe despise those his most sweete voyces and admo∣nitions. Of such kinde of blockishnes and dulnes the Prophet com∣plaineth Psal. 82. ver. 5. after this manner: They know not, and vn∣derstand nothing: they walke in darkenes, albeit all the foundations of the earth be moued.* 1.694 And thus much contayneth the first parte of this verse.

The second parte giueth vnto God his righteousnes, that a bit and snafle may be put into the murmurings, and mouthes of all men, and that men may vnderstand that in vaine and wic••edly

they do complain of god, whē as they are punished by him for their sins & for despising such his promises. For all the wayes of the Lord are right and iust, Psal. 25. ver. 10. All the paths of the Lord are mercy and trueth vnto such as keepe his couenant and testimonies. And therefore it is said Psal. 105. ver. 10. All thy workes prayse thee, O Lord, and thy Saints blesse thee. For albeit the vngodly doe fret and fume against the iudgements of God, and accuse God of partia∣litie, that is, as if hee were an acceptor of persons, that is, a maker more of the person of one then of another: yet this sentence re∣mayneth vnmoueable, All the wayes of the Lord are right, and his wisdome shall be iustified, that is, shall appeare eueriewhere to bee iust, that as it is in the Psalm. 51. ver. 4. He may be iust when he spea∣keth, and pure when he iudgeth. For (as Christ saith) Luk. 7. vers. 35. Wisdome is iustified of all her children. God therefore is to bee heard, whose voyce and word if it be contemned and despised, men shall afterward be grieuously punished, and that iustly. Wherefore it is sayd in the Psal. 95. ver. 7, 8. To day, if ye will heare his voice, har∣den not your hearts, &c. And the punishment is set downe in the last verse: wherefore I sware in my wrath, saying: surely they shal not enter into my rest. The third part sheweth the difference, the which is alwaies seene betweene the good and the bad,* 1.695 when as God com∣mandeth or counsaileth any thing, to wit, for that the iust doe sub∣mit themselues and are obedient vnto God: for they know that all his wayes are right. But the fallers backe, that is, the sinners, and the wicked doe stumble and fall at the word of God, because they doe despise it, nay, of purposed malice they doe breake it, and so farre as in them lieth teare it in peeces. Whereupon God is vnto thē a great hurt, euen then when as he louingly exhorteth them vn∣to saluation, he is, I say, vnto them a stone of offence, at the which they stumble not of ignorance, but willingly, and doe offend wit∣tingly, and therefore doe prouide very ill for themselues, whilest they will not, and doe refuse to vnderstand and know those things, the which God speaketh vnto them, and the which hee teacheth them. So Christ is called a stone of offence or stumbling, namely, vnto the wicked, and such as are rebels vnto God Isai 8. vers. 14. And he shall be as a sanctuarie: but as a stumbling stone, and as a rock to fall vpon to both the houses of Israel, and as a snare, and as a net to the inhabitants of Ierusalem. So Simeon prophesieth of him vnto his mother Marie, Luk. 2. ver. 34. Behold, this childe is appoynted

for the fall and rising againe of many, and for a signe which shall bee spoken against. And so Peter speaketh of him 1. epist. cap. 2. vers. 7, 8. Ʋnto you therefore, which beleeue, it is precious: but vnto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, and a stone to stumble at, and a rocke of offence, euen to them, which stumble at the word being disobedient, vn∣to the which thing they were euen ordained. And those which stumble wittingly at that word and stone, they are crushed in peeces, and weyed and pressed downe by it, as Christ himselfe teacheth Luk. 20. vers. 18. saying: Whosoeuer shall fall vpon that stone, shall bee broken: and on whomsoeuer it shall fall, it will grinde him to powder. This then is the estate and condition of wicked men, and such as rebell agaynst God. Wherefore we must desire of God by earnest prayer, that we follow not their steps.

Prayse be vnto God.

Notes

• * 1.1

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

  The name of the Prophets wise.
• * 1.26

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

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

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

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

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

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

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

  Two parts of this verse.
• * 1.34

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

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

  What this daughter beto∣keneth.
• * 1.37

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

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

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

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

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

  Three points of the 9. verse.
• * 1.43

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

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

  3. The reason of the name.
• * 1.46

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

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

  Two parts of this verse.
• * 1.49

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

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

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

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

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

  3. They shal come vp out of those countries, into the which they haue been scat∣tered.
• * 1.55

  A confirmatiō of the former promise of G••d, frō that whi••h should follow of the same.
• * 1.56

  1. The name, whereby the Israelites shou••d be cal∣led.
• * 1.57

  2. By whom the Israelites ••••all thus be called.
• * 1.58

  1. By the Iew••••.
• * 1.59

  2. By a••l the faith••u••••.
• * 1.60

  An admonitiō fer the godlie.
• * 1.61

  In this verse to be noted,
• * 1.62

  1. The phrase or kind of spea∣king it selfe.
• * 1.63

  2. The matter it se••fe.
• * 1.64

  A liuely set∣ting out of the daunger that was to fall vpō them.
• * 1.65

  Three things to be noted in this verse.
• * 1.66

  1. God will make the land as na∣ked as it was at the first.
• * 1.67

  2. He will lay it waste.
• * 1.68

  3. He will cause it to dye for thirst.
• * 1.69

  A danger that shall fall out vnto their po∣steritie.
• * 1.70

  Idolaters, and idolatrous as∣semblies, albeit they haue some outward to∣kens of the co∣uenant of God, are not proper∣ly the Church of God.
• * 1.71

  A note for the Papists.
• * 1.72

  A reason of the threatning of these iudge∣ments.
• * 1.73

  What ido••••¦trie is.
• * 1.74

  The threat∣ning of a most grieuous pu∣nishment.
• * 1.75

  The true God is alwaies neere at hand vnto his Church.
• * 1.76

  A confirmatiō of the former troubles threat¦ned vnto them.
• * 1.77

  After what sort hypocrites repent, and call vpon God.
• * 1.78

  He plainlie sheweth that their repen∣tance was hy∣pocriticall, and fained.
• * 1.79

  1. The Israelites ascribe the cause of their benefites vnto others thē God.
• * 1.80

  2. They made i∣dols of the gold and siluer, and of the other be∣nefites ordai∣ned worship vnto them.
• * 1.81

  A grieuous & iust threatning
• * 1.82

  Sundry punish∣ments to ensue vpon the wic∣ked Israelites.
• * 1.83

  1. Penury and want of all things.
• * 1.84

  2. Publike shame and reproach.
• * 1.85

  3. Their want & reproach shall be perpetuall.
• * 1.86

  4. Taking from them all pub∣like ioy and mirth.
• * 1.87

  5. The laying wast of their whole land.
• * 1.88

  The conclusion of the former punishment.
• * 1.89

  The Israelites serued Idols a∣boue 200. yeres
• * 1.90

  A comfort for the smal num∣ber of the godly
• * 1.91

  1. The orderly hanging toge∣ther of this sen∣tence noted in the word laken.
• * 1.92

  2. Who promiseth
• * 1.93

  3. What God promiseth.
• * 1.94

  4. Whē this great mercy shall bee shewed vnto them.
• * 1.95

  A making more plaine of the matter.
• * 1.96

  1. God promiseth them earthly blessings.
• * 1.97

  What Synec∣doche is, see A∣mos cap. 5 ver. 21▪
• * 1.98

  2. He promiseth them most plē∣tifully.
• * 1.99

  3. He promiseth them most va∣looked for.
• * 1.100

  Another kinde of benefites.
• * 1.101

  God so hateth Idolatry that he wil not haue his people vse so much as a name that hath been su∣perstiticusly abused.
• * 1.102

  An amplficatiō of the former promise.
• * 1.103

  A third kind of benefites.
• * 1.104

  God his foure sore iudgments
• * 1.105

  A repetition & further decla∣ration of one of the former benefites.
• * 1.106

  What maner of marriage that of God is with vs shewed by sundrie ef∣fects of the same.
• * 1.107

  1. It is perpetuall.
• * 1.108

  2. It is most holie, and constant in respect of God.
• * 1.109

  3. It is in mercie and compassion in respect of our selues.
• * 1.110

  How this mar∣riage betweene God and vs is contracted.
• * 1.111

  Faith going be∣fore knowledge, and how?
• * 1.112

  Why certaine earthly bles∣sings are here againe repea∣ted.
• * 1.113

  Three things to be noted.
• * 1.114

  1. The time.
• * 1.115

  2. Who promi∣seth.
• * 1.116

  3. What he pro∣miseth.
• * 1.117

  How God is sayd to heare the heauen.
• * 1.118

  A confirmatiō.
• * 1.119

  The conclusion.
• * 1.120

  An other Ser∣mon much like vnto those which went be∣fore. Why the same things are so often rehearsed
• * 1.121

  Three things to be noted in this verse.
• * 1.122

  1. The person speaking.
• * 1.123

  2. What he spea∣keth.
• * 1.124

  3. The cause of this vision.
• * 1.125

  The second part of this vision.
• * 1.126

  The Taler, or Daler is an outlandish coyne of some fiue shillings valew, or there abouts, of the which there are very many seuerall sorts, and of seuerall prices.
• * 1.127

  The third part of this vision.
• * 1.128

  A more plaine laying open of the differring of this mariage
• * 1.129

  Three parts of this explanatiō
• * 1.130

  1. The time of O∣seas his wife remaining only betrothed, and not married.
• * 1.131

  2. What it signi∣fieth, that this spouse is said not to haue played the har∣lot during the time of her e∣spousage.
• * 1.132

  3. What the sit∣ting or remai∣ning of Oseas his spouse vnto him many daies, ver 3. be∣fore, doth signi∣fie.
• * 1.133

  Two parts of this Verse.
• * 1.134

  1. A comfort.
• * 1.135

  2. The time of the same.
• * 1.136

  The comfort.
• * 1.137

  Another sermō against the peo¦ple and priests.
• * 1.138

  ••. Parts of this verse.
• * 1.139

  1. An exhortatiō.
• * 1.140

  2. Who are ex∣horted.
• * 1.141

  3. Whereunto they are ex∣horted.
• * 1.142

  Metonymia is a figure where∣by one thing is put for another like vnto the same, as here, the land for the dwellers in it.
• * 1.143

  1. Vnfaithfull dealing. 2. Cruelty. 3. Ignorance of God.
• * 1.144

  A confirmatiō of the former accusation.
• * 1.145

  A threatning of God his iudg¦ment for their sins, and the same two fold.
• * 1.146

  1. Against the countrey it self
• * 1.147

  2. Against al the inhabitants, whether men, or beasts.
• * 1.148

  An amplifica∣tiō of their hor∣rible wickednes
• * 1.149

  The stubborn∣nes of the Israc lites past reco∣uerie.
• * 1.150

  Phygellus. Hermogenes.
• * 1.151

  Hymeneus. Alexander.
• * 1.152

  The iudgment of God against the Israelites, amplified by three places.
• * 1.153

  1. By the persons that shall then perish. What the fi∣gure Apostro∣phe is, see Amos cap. 8. ver 4.
• * 1.154

  2. By the circum∣stance of time.
• * 1.155

  3. By the great∣nes of the af∣fliction.
• * 1.156

  He dealeth a∣gainst their ig∣norance of the wor•• of God.
• * 1.157

  Two parts of this verse.
• * 1.158

  1. Concerning the people.
• * 1.159

  2. Concerning the Priests.
• * 1.160

  1. The people. The word know¦ledge taken here
• * 1.161

  1. For the know∣ledge of God.
• * 1.162

  2. The knowledge of the true God
• * 1.163

  3. The true know¦ledge of the true God.
• * 1.164

  2. The Priests.
• * 1.165

  The cause of this punishmēt. of the Priests.
• * 1.166

  The punish∣mēts of false and loytring teachers.
• * 1.167

  The prophet by comparing the honor of the Priests aboue the rest of their brethren, in∣creaseth their s••a in staining and blotting of the same by negligence and false doctrine.
• * 1.168

  An amplifica∣tiō of the sinne of the priests and of their contempt of God.
• * 1.169

  Two poynt to be noted.
• * 1.170

  1. Of what priests and sacrifices the Prophet speaketh.
• * 1.171

  2. How they abu∣sed their sacri∣fices.
• * 1.172

  To eate the sinnes of the people, is to eate the sacrifices, which they of∣fered for their sinnes.
• * 1.173

  The popish Conf••ss••rs.
• * 1.174

  The threat∣ning of a more grieuous iudge∣ment.
• * 1.175

  The time, and cause of this punishment.
• * 1.176

  Two sinnes rec∣koned vp in this verse, glut∣t••nie and whoredome.
• * 1.177

  Fruitfules in hauing of chil∣dren was in old time reckoned for an especiall blessing of God
• * 1.178

  What the fi∣gure Epiphone∣ma is, see Ionas cap. 2. ver. 9.
• * 1.179

  A continuing of the threat∣ning against the whole peo∣ple.
• * 1.180

  Two parts of this verse.
• * 1.181

  1. The kind of i∣dolatrie.
• * 1.182

  2. The cause of the same.
• * 1.183

  How great a sinne it is to en∣quire of things to come at id••••••.
• * 1.184

  The cause of this filthie ido∣catrie in the Is∣raelites.
• * 1.185

  This Broccard is a peeuish Pro¦phet yet now li∣uing in Holl••d or at leastwise dead but very lately, of whom you may reade more in the fore notes.
• * 1.186

  An amplifica∣tion of their idolatrie.
• * 1.187

  A punishment answerable vn∣to their sinne.
• * 1.188

  A reason why these Idolators should in such wise be puni∣shed.
• * 1.189

  A comparison shewing that their punish∣ment shall be proportionable or agreeable vnto their sin.
• * 1.190

  The conclusion of this place.
• * 1.191

  An admonitiō for the king∣dom of Iudah.
• * 1.192

  2. Parts of this verse.
• * 1.193

  1. Generally set∣teth d••wne a prohibition fro G••d vnto the Iewes.
• * 1.194

  2. Maketh the same more e∣uident and plaine.
• * 1.195

  1. Their idolatry at Gilgal and Beth-el.
• * 1.196

  Why Beth-el is here named Beth-auen.
• * 1.197

  2. Their abusing or swearing.
• * 1.198

  We must sweare by the name of God only.
• * 1.199

  A reason, why the Israelites are not to be followed of the Iewes.
• * 1.200

  2. A second rea∣son why the Iewes should not imitate the Israelites.
• * 1.201

  The conclusion.
• * 1.202

  Diuersitie of iudgements a∣bout the mea∣ning of this place.
• * 1.203

  What the fi∣gure Epipho∣nema is, see Io∣nas cap. 2 ver. 9.
• * 1.204

  1. What Synecdo∣che is, see A∣mos cap. ••. ver. 21.
• * 1.205

  Gnat sabbim.
• * 1.206

  A confirmatiō of the former conclusion.
• * 1.207

  Drunkennes. Whore••ome.
• * 1.208

  Couetousnesse.
• * 1.209

  Mimesis, or I∣mitation is a figure whereby we doe expresse the wordes, or gestures, or ma∣ders of ano∣ther, sometime in the good part and sometime in the euill; as here in the euil part he expres∣seth the w••rdes of the ••rthe∣begging Iud∣ges, Bring ye, bring ye.
• * 1.210

  Metalepsis, or Transsumptiō, is a figure, whē as the effects and actions of men, are attr••∣buted vnto the things them∣se••ues, whereby men are stirred vp to doe the same. The which is made plaine by the example Al∣beit that some doe otherwise describe this fi∣gure, the which notwithstan∣ding in some cases can hard∣ly be discerned from the figure Metonymia.
• * 1.211

  A golden rule for the directiō of al our ac∣tions.
• * 1.212

  An answere vnto the last part of the for∣mer verse.
• * 1.213

  What the fi∣gure Meta∣phora is, see Amos cap. 4. ver. 12.
• * 1.214

  Another Ser∣mon.
• * 1.215

  Two parts of this verse.
• * 1.216

  1. An exhortatiō.
• * 1.217

  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.
• * 1.218

  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.
• * 1.219

  2. Part. The matter it selfe, whereof they are accu∣sed.
• * 1.220

  The craftie crueltie of the rulers.
• * 1.221

  The first am∣plification of the former wick••dnesse.
• * 1.222

  What the fi∣gure Metapho∣ra is see Amos cap. 4. ver. 12.
• * 1.223

  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.
• * 1.224

  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.
• * 1.225

  The second am¦plification of the wickednes of the P••iests and Rulers.
• * 1.226

  2. Parts of this verse.
• * 1.227

  1. The descriptiō of a desperate sinner.
• * 1.228

  2. The causes of their so misera∣ble estate.
• * 1.229

  1. The spirit of vncleannes.
• * 1.230

  2. The ignorance of God and his word.
• * 1.231

  A confirmatiō of the former accusation.
• * 1.232

  2. The punishmēt of their great disobedience.
• * 1.233

  The figure Hy∣pophora. What this is, see Amos cap. 5 vers. 21.
• * 1.234

  An amplifica∣tion of the for∣mer punishmēt
• * 1.235

  2. Parts of this verse.
• * 1.236

  1. The wicked flee vnto God onely in their trou∣bles.
• * 1.237

  2. Why God is not found of them, that seeke him.
• * 1.238

  God forsaketh not al sinners at the first.
• * 1.239

  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.
• * 1.240

  Their punish∣ment shalbe a∣greeable to their sinns.
• * 1.241

  A confirmatiō of the former threatnings of God.
• * 1.242

  The figure Hy∣potyposis, which what it is, see Amos cap. 8. ver. 12.
• * 1.243

  1. The place wher this proclama∣tion is to bee ••s ••••e.
• * 1.244

  2. The phrase or maner of spea∣king.
• * 1.245

  A shewing what was by the Heralts to be proclaymed.
• * 1.246

  The time, when these things shall come to passe.
• * 1.247

  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.
• * 1.248

  A law of God against remo∣uing of markes and bounds.
• * 1.249

  A curse against the same sinne.
• * 1.250

  2. The punish∣ment of the former sinne in remouing of markes.
• * 1.251

  The cause of this punish∣ments.
• * 1.252

  Against what commandements the Prophet here speaketh.
• * 1.253

  The greatnesse of their punish∣ment set out by two similitudes
• * 1.254

  1. What punish∣ment is threat∣ned.
• * 1.255

  2. To wh••m it is thre••••ned.
• * 1.256

  The simi••••••••de of a garm••••at e••ten with moths, is vsed also Iob. 1••. ver. 28.
• * 1.257

  Further more.
• * 1.258

  A king that should help thē.
• * 1.259

  Their distrust in his promises reproued.
• * 1.260

  Two parts of this verse.
• * 1.261

  1. A new sinne of lo•••• the people.
• * 1.262

  A reason why the former aides shall not stand them in any stead.
• * 1.263

  Who shall stād against them.
• * 1.264

  2. After what sort God will pursue them.
• * 1.265

  An amplifica∣tion of the pu∣nishment by continuing the former simili∣tude.
• * 1.266

  Two parts of this verse.
• * 1.267

  1. The long conti∣nuance of their punishment.
• * 1.268

  2. The cause of the same.
• * 1.269

  A description of true repen∣tance, which hath two parts.
• * 1.270

  1. An vnfained acknowledging of sinne.
• * 1.271

  2. Conuersion or turning vnto God.
• * 1.272

  A continuing of the former sermon.
• * 1.273

  The figure Pro¦sopopoeia or fai¦ning of a per∣son, is when we set downe the speech of ano∣ther, as here the Prophet doth the speech of the ••odly cō∣uerted.
• * 1.274

  2. Parts of this verse.
• * 1.275

  1. The godly their exhorting one another to turne vnto God.
• * 1.276

  2. The cause of their exhorting one another.
• * 1.277

  An amplifica∣tion of the for∣mer benefit ta∣ken from the greatnes and speedines of the same.
• * 1.278

  1. Frō the great∣nes.
• * 1.279

  Our estate shal be better in Christ, thē that which we shuld haue had in A∣dam.
• * 1.280

  2. The speedines of the benefit.
• * 1.281

  A most singu∣lar comfort a∣gainst our im∣patiencie.
• * 1.282

  A second am∣plification of the former be∣nefite.
• * 1.283

  What the fi∣gure Metapho∣ra is, see Amos cap. 4. ver. 12.
• * 1.284

  An admonitiō to the godly to continue in wel doing.
• * 1.285

  The figure Hy∣pophora. What this is, see Amos cap. 5 vers. 21.
• * 1.286

  Two partes of this verse.
• * 1.287

  1. The answering of an obiection.
• * 1.288

  2. The turning of the fault vpon themselues.
• * 1.289

  What the fi∣gure Metapho∣ra is, see Amos cap. 4 ver. 12.
• * 1.290

  A confirmatiō of this turning of the fault vp∣on them, taken from a double work of God.
• * 1.291

  1. The punish∣ments that should fall vp∣on them.
• * 1.292

  2. God in his law hath taught, what is to be followed, and what to be a∣uoyded.
• * 1.293

  The complaint of the Israe∣lites and Iewes.
• * 1.294

  God his an∣swer.
• * 1.295

  An antithesis, or setting down the contrarie vnto that which went before.
• * 1.296

  1. The contempt of God.
• * 1.297

  2. The maner of the same.
• * 1.298

  Bagedu.
• * 1.299

  A confirma∣tion of the an∣tithesis or con∣trarietie set downe before.
• * 1.300

  Galaad a shop and storehouse of all wicked∣nes and cruel∣tie.
• * 1.301

  A laying out of the matter more plainly.
• * 1.302

  A double accu∣sation of the priests.
• * 1.303

  1. They agree to spoyle men vn∣der a shewe of godlines.
• * 1.304

  2. They put their counsels and deuises in exe∣cution and practise.
• * 1.305

  The life of the Princes and of the people.
• * 1.306

  Bagedu.
• * 1.307

  A confirma∣tion of the an∣tithesis or con∣trarietie set downe before.
• * 1.308

  Galaad a shop and storehouse of all wicked∣nes and cruel∣tie.
• * 1.309

  A laying out of the matter more plainly.
• * 1.310

  A double accu∣sation of the priests.
• * 1.311

  1. They agree to spoyle men vn∣der a shewe of godlines.
• * 1.312

  2. They put their counsels and deuises in exe∣cution and practise.
• * 1.313

  The life of the Princes and of the people.
• * 1.314

  The people sin after the ex∣ample of the Princes.
• * 1.315

  An amplifica∣tion of this ido∣latrie reigning among the Is∣raelites.
• * 1.316

  What a Meta∣phor is, see A∣mos. cap. 4. ver. 12.
• * 1.317

  Three parts of this verse.
• * 1.318

  1. The occasion of finding out of the sin or euill, which the Pro∣phet here re∣hearseth.
• * 1.319

  2. Who are here especially con∣demned.
• * 1.320

  3. What is sayd of these Prin∣ces, and of their head citie.
• * 1.321

  The first am∣plification of the former wickednes.
• * 1.322

  The carefulnes of God to pu∣nish, set against the carlesnes of men that think in sinning to e∣scape without punishment.
• * 1.323

  The second am¦plification of the wicked life of the Peeres and Nobles.
• * 1.324

  Two partes of this verse.
• * 1.325

  1. Whom they corrupt.
• * 1.326

  2. By what mean.
• * 1.327

  1. The people and other Princes, and the King himselfe also.
• * 1.328

  2. With their flat teries, lies and wickednes.
• * 1.329

  A point worth the noting.
• * 1.330

  A lewd & bad practise of some wicked courti∣ers.
• * 1.331

  The figure Au∣xêsis or increa∣sing, is when as by degrees as it were, we do go from the lower vnto the high∣er, yea vnto the highest, and a∣boue the high∣est sometimes: as here the Pro¦phet from their whoredome go∣eth as it were ene stephigher, and increaseth the same by likening it vn∣to the extream heat of an ouen made so hote as possibly the ba∣ker by all dili∣gence can de∣uise & make it
• * 1.332

  The former wickednes am∣plified from three places.
• * 1.333

  1. From the time.
• * 1.334

  2. From the ad∣ioynts.
• * 1.335

  3. From the per∣sons.
• * 1.336

  The second am∣plification of their former wickednes.
• * 1.337

  The author or the printer mi∣staketh in the report of these histories, for Menahem, and not Phaceias or Pekakiah, kil∣led Sellum.
• * 1.338

  What a Meta∣phor is, see A∣mos, cap. 4.12.
• * 1.339

  The former description of the wicked Nobles confir∣med by three effects.
• * 1.340

  Of their great earnestnes in committing all kind of sinnes.
• * 1.341

  2 Of their eating vp the Kings treasures and ouerthrowing of the state.
• * 1.342

  3 Of their dri∣ving away of all feare of God and godimes out of the harts of their kings and rulers.
• * 1.343

  The conclusion describing their vngodli∣nes, and the iudgements of God bent a∣gainst them for the same.
• * 1.344

  2 Their punish∣ment for the same.
• * 1.345

  3 Things to be noted in this verse.
• * 1.346

  1. That strāgers shall deuoure them.
• * 1.347

  2. That gray haires are here and there vpon him.
• * 1.348

  What the fi∣gure Metalep∣sis is, see Oseas cap 4. ver. 18.
• * 1.349

  3. That he saith: But Israel vn∣derstādeth not.
• * 1.350

  The first am∣plification of the pride and blockishnes of these Israelites
• * 1.351

  2. Parts of this verse.
• * 1.352

  Expounded be∣fore.
• * 1.353

  In that it is said: They re∣turned not vn∣to the Lord.
• * 1.354

  What the fi∣gure Auxesis is, see Oseas, cap. 7. ver. 4.
• * 1.355

  The secōd am∣plification of the two former vices of the Is∣raelites.
• * 1.356

  By comparing of them vnto a doue.
• * 1.357

  2. For seeking ayd at the Egyp∣tians and Assy∣rians.
• * 1.358

  A confirmatiō of their vaine labour in see∣king forraine ayde.
• * 1.359

  Oseas prophe∣s••th after E∣lizaeus, Ionas, Amos, and o∣thers.
• * 1.360

  A reprehensiō.
• * 1.361

  Three things to be noted.
• * 1.362

  1. A grieueus re∣buke.
• * 1.363

  2. The punishmēt threatned thereby.
• * 1.364

  3. A three-fold cause of the same.
• * 1.365

  1. Their falling away from the law of God. Nadedu.
• * 1.366

  2. Their breaking of the couenant betweene God and them.
• * 1.367

  3. They lyed and dissembled with God, whē in their trou∣bles they called vpon him.
• * 1.368

  What it is in this place to speake lyes vn∣to God.
• * 1.369

  An amplifica∣tion of their former hypo∣crisie.
• * 1.370

  God setteth his benefits against their vnthank∣fulnes.
• * 1.371

  The cōclusiō or issue of their contempt of God and his punishments.
• * 1.372

  Their punish∣ment.
• * 1.373

  A new sermon full of terror.
• * 1.374

  Two parts of this verse.
• * 1.375

  1. The manner of declaring this iudgement.
• * 1.376

  2. The matter to be declared, & to whome, to wit, vnto the people seuerally from the No∣bles & Priests.
• * 1.377

  The thing it selfe here de∣clared is the iudgement of God against them.
• * 1.378

  Hypophora, or the answering of an obiection, what it is, see Amos cap 3. vers. 2.
• * 1.379

  What the fi∣gure Mimesis is, see Oseas cap 4. vers. 18.
• * 1.380

  The answere to the former obie∣ction with a reason of the same.
• * 1.381

  An explanatiō of the first vers. of this chapter.
• * 1.382

  1. They fell away from the king∣dome of Dauid
• * 1.383

  2. They fell away from the wor∣ship of God, & from the priest hood.
• * 1.384

  An amplifica∣tiō of this their second falling away.
• * 1.385

  The figure Hy∣pophora, what it is, see Amos cap. 5. vers. 18.
• * 1.386

  What the fi∣gure Synecdo∣is, see Amos cap. 5. vers 21.
• * 1.387

  A complaine, amplifying the idolatrie of the Israelites by three places.
• * 1.388

  1. From the au∣thor of it, to wit, themselues
• * 1.389

  2. From the ma∣ner of it, to wit, the art of the workman.
• * 1.390

  3. From the thing it selfe, and ex∣perience.
• * 1.391

  Another am∣plification of their idolatrie.
• * 1.392

  Two parts of this verse.
• * 1.393

  1. The amplifying of their i∣dolatrie.
• * 1.394

  2. The punishmēt of the same. 1.
• * 1.395

  An amplisica∣tion of the for∣mer threat∣nings taken from the ef∣fects.
• * 1.396

  A reason of their former punishment.
• * 1.397

  The punishmēt for their forsa∣king of God.
• * 1.398

  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.
• * 1.399

  2 Parts of this verse.
• * 1.400

  1 The bedlam i∣dolatrie of the Israelites.
• * 1.401

  2 The punish∣ment of the same. 1 2
• * 1.402

  An amplifica∣tion of the for∣mer wickednes, taken from the bounteousnes of God towardes them.
• * 1.403

  The dignitie of the law increa∣sed by the Pro∣phet.
• * 1.404

  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.
• * 1.405

  1 The condem∣ning of this their kinde of worship.
• * 1.406

  2 The punishmēt for the same.
• * 1.407

  The Israelites destroyed for seeking help at Egypt.
• * 1.408

  An amplifica∣tion both of their sinne, and also of their punishment.
• * 1.409

  The amplify∣ing of their pu∣nishment.
• * 1.410

  The figure Hy∣pophora. What it is, see Amos, cap 5. ver. 21.
• * 1.411

  A reason, why they shall tast of this punish∣ment.
• * 1.412

  A confirmatiō of the former the eatning ta∣ken from the effects.
• * 1.413

  The effects.
• * 1.414

  The punishmēt amplified from three places.
• * 1.415

  1. From their cap¦tiuitie.
• * 1.416

  2. From the place of their capti∣uitie.
• * 1.417

  3. From their vn∣godlines, and want of all things.
• * 1.418

  The figure Hy∣pophora, what it is, see Amos cap. ••. ver. 21.
• * 1.419

  The figure E∣piphonema, what it is, see Ionas cap. 2. vers. 9.
• * 1.420

  An amplifica∣tion of their miserie, taken from three places.
• * 1.421

  1. Frō the great∣nes of the af∣fliction.
• * 1.422

  2 From the coun¦trie and place whither they should goe.
• * 1.423

  3. From the ad∣ioints.
• * 1.424

  The conclusion of the former threatning & of the causes of the same.
• * 1.425

  Titles in this place giuen vnto the false prophets by the holy Ghost.
• * 1.426

  A confirmatiō of both the sinnes of the Is∣raelites, taken frō the effects.
• * 1.427

  An amplifica∣tion of their former iniqui∣tie.
• * 1.428

  2. Parts of this verse.
• * 1.429

  1 A painting out of the grie∣uousnes of their iniquitie.
• * 1.430

  2 The punishmēt for the same.
• * 1.431

  1 The greatnes of their iniqui∣tie.
• * 1.432

  Schachat gna∣miku.
• * 1.433

  The punishmēt of the same.
• * 1.434

  The sinne of the Gibeonites in most shame∣full abusing the Leuites concu∣bine.
• * 1.435

  An other am∣plification of the former ini∣quitie. What a Meta∣phor is, see A∣mos, cap. 4.12.
• * 1.436

  2. Parts of this verse.
• * 1.437

  1 A rehearsall of Gods bene∣fits.
• * 1.438

  2 The disobedi∣ence of the Is∣raelites.
• * 1.439

  2. Their disobe∣dience.
• * 1.440

  A threatning of Gods iudge∣ment against their rebellion.
• * 1.441

  The rooting out of the na∣tion.
• * 1.442

  What is vn∣derstood by (glorie) in this place.
• * 1.443

  The figure Hy∣pophora, or an∣swering of an obiection What this fi∣gure is, see A∣mos cap. ••. ver. 21.
• * 1.444

  The text of these quotatiōs are not here set downe, because that they haue been often be∣fore alleaged to like purpose.
• * 1.445

  Another obie∣ction of the hy∣pocrites.
• * 1.446

  God his answer to the former obiection.
• * 1.447

  The figure E∣piphonema, or acclamatio. What this fi∣gure is, see Io∣nas cap. 2. ver. 9
• * 1.448

  Reade both these places, which are to long here to set downe.
• * 1.449

  Two parts of this verse.
• * 1.450

  1. The cause of the former threatning re∣peated.
• * 1.451

  2. The threat∣ning it selfe re∣peated.
• * 1.452

  Idolatrie. Crueltie.
• * 1.453

  The hatred of God.
• * 1.454

  The applying of the punish∣ments first of all vnto the princes.
• * 1.455

  The applying of the same pu∣nishments vnto the whole peo∣ple.
• * 1.456

  The conclusion confirming the former threat∣nings.
• * 1.457

  This chap. albe it that in many poynts it agree with the for∣mer, yet hath 〈◊〉〈◊〉 somthing pe∣c••••iar and pre∣per, vnto it selfe
• * 1.458

  Often admo∣nishments for one and the same thing are not in vaine in God his iudge∣ment & pur∣pose, howsoeuer men may think the contrary.
• * 1.459

  The summe of the wickednes of these Israe∣lites.
• * 1.460

  Israel an emp∣ty vine.
• * 1.461

  A proofe of the vnthankeful∣nes of this peo∣ple.
• * 1.462

  An amplifica∣tion of the for∣mer Idolatry.
• * 1.463

  Aschmah.
• * 1.464

  All infants guilty.
• * 1.465

  God shall be∣head their al∣tars.
• * 1.466

  What the fi∣gure Mimesis is, see Oseas cap. 4. ver. 18.
• * 1.467

  The bold words of the vnruly people.
• * 1.468

  Anarchie, or such an estate where there is no King, nor go¦uernour, or be∣ing there, gouer¦neth not, is the mother of all lewdnes and loosenes of life.
• * 1.469

  Chrysostome.
• * 1.470

  An amplifica∣tion of their vn ru•••• boldne de∣scribed before.
• * 1.471

  Two parts of this verse.
• * 1.472

  1. The effects of Anarchie.
• * 1.473

  2. The punishmēt following the same.
• * 1.474

  1. Swearing and periurie.
• * 1.475

  Publike periu∣rie.
• * 1.476

  Iudgement.
• * 1.477

  The first am∣plification of the punishmēt.
• * 1.478

  All the Israe∣lites at that time hoped for de••iuerance at their idols.
• * 1.479

  Chemarims.
• * 1.480

  The second am∣plification of the same puni∣shment.
• * 1.481

  I can not yet finde how this quotation can any way serue for to prooue that, for the which it is quo∣ted, vnlesse it be alledged to shew that how so euer God for a time seeme to haue the foile in his distressed Church, yet in the end he ri∣seth vp like a mightie man, and is auenged on his enemies, vexing the same, as in that place he was vpon the Philistims. The third am∣plification of the punishmēt of the Israelites God only is to be trusted vnto. The best men are vanitie, & therfore not to be trusled in.
• * 1.482

  The fourth amplification of the punish∣ment to come.
• * 1.483

  But the place cap. 30 ver. 22. is a great deale more plaine for this purpose, as I take it.
• * 1.484

  What Paren∣thesis is, see O∣seas cap. 8. v. 2.
• * 1.485

  The punishmēt shal be ful of wonderfull & suddaine feare.
• * 1.486

  The rendring of a reason why they shall be so grieuously pu∣nished.
• * 1.487

  The stubborne & disebedient nature of these Israelites.
• * 1.488

  A conclusion for their assu∣red punishmēt, inferred vpon the former verse, and also their vngodly life. The punishmēt twofold.
• * 1.489

  1. They shall be bound by God.
• * 1.490

  2. Sundrie natiōs shal be gathe∣red together a∣gainst them.
• * 1.491

  An amplifica∣tion of the e∣quitie of this punishment.
• * 1.492

  What the fi∣gure Meta∣phora is, see A∣mos cap. 4.12.
• * 1.493

  Two parts of this verse.
• * 1.494

  1. Concerning the kingdome of Is∣rael.
• * 1.495

  2. Concerning the kingdome of Iudah. The figure Sy∣necdoche, what it is, see Amos cap. 5. vers 21.
• * 1.496

  1. The kingdome of Israel.
• * 1.497

  The words of the Prophet are spoken in the honour of the Israelites, & not in their reproch.
• * 1.498

  2. The kingdome of Iudah.
• * 1.499

  What the ri∣ding and sit∣ting of God vpon vs is.
• * 1.500

  Two parts of this verse.
• * 1.501

  1. The doctrine which the law containeth be∣ing two-fold.
• * 1.502

  1. Teaching pre∣cepts of al righ∣teousnesse.
• * 1.503

  2. Promising all kind of good thin••s to the keepers thereof.
• * 1.504

  The second part, cōtaining a reason, why they ought so to sow and reape; teaching two things.
• * 1.505

  1. That the bene∣fites of God are then to be ac∣cepted, when they are offe∣red.
• * 1.506

  2 God teacheth vs by no other way but by his word.
• * 1.507

  The Israelites practise the cō∣trarie of that they were com∣manded.
• * 1.508

  The cause of the great wic∣kednesse of the Israelites two-fold.
• * 1.509

  1. They trusted in their owne wayes.
• * 1.510

  2. They stayed vpon the mul∣titude of their mightie and strong men.
• * 1.511

  A threatning of most grie∣uous punish∣ments against the contemners
• * 1.512

  Arbel was in a most fearefull and cruell ma∣ner destroyed by Salmana∣zar, which here is called Shalman, the fame of which ouerthrow was then fresh a∣mong the Is∣raelites.
• * 1.513

  A reason of this their punish∣ment.
• * 1.514

  This chapter with those that follow somwhat differ in argu∣ment or matter frō the former.
• * 1.515

  The time about the which this sermon with those that fol∣low, was made.
• * 1.516

  Two parts of this verse.
• * 1.517

  1. God his free loue vnto this people.
• * 1.518

  2. A notable ar∣gument and ef¦fect of the same
• * 1.519

  1 What the fi∣gure Metalep∣sis is, see Oseas cap. 4. vers. 18. What the fi∣gure Metapho∣ra is, see Amos cap. 4. ver. 12.
• * 1.520

  This place ap∣plied vnto Christ.
• * 1.521

  An amplificati¦on of the for∣mer benefit.
• * 1.522

  2 Things here to be noted.
• * 1.523

  1 The bestowing and continu∣ing of benefits vpon them.
• * 1.524

  2 That thereby they are not bettered, but waxe worse & worse.
• * 1.525

  The second am∣plification of the same bene∣fite.
• * 1.526

  This place espe∣cially concer∣neth the ene∣mies of God his people, but ge∣nerally all such as doe imitate them in the like sinnes.
• * 1.527

  The third am∣plification of the former be∣nefite.
• * 1.528

  A threatning of sundrie pu∣nishments and miseries a∣gainst the Is∣raelites.
• * 1.529

  Another iust punishment.
• * 1.530

  Another kinde of punishment.
• * 1.531

  A reason of their punish∣ment.
• * 1.532

  3. Things to be noted.
• * 1.533

  1 The worde people.
• * 1.534

  2 The word (my)
• * 1.535

  3. The rest of the sentence noting the desperate stubbornnes of the whole na∣tion.
• * 1.536

  A confirmatiō be••onging vnto those fewe that repented at the threatnings of the Prophets.
• * 1.537

  Two things to be noted.
• * 1.538

  1. The promise.
• * 1.539

  2 The phrase or maner of spea∣king in the de∣liuerie of the same.
• * 1.540

  A confirmatiō of the former promise, with a reason of the same.
• * 1.541

  A twofold rea∣son of the con∣firmation of this promise.
• * 1.542

  1. From the na∣ture of the true God.
• * 1.543

  2. By the decla∣tion and laying open of this na∣ture by two titles or por∣perties.
• * 1.544

  1. God is strong.
• * 1.545

  2. God is holie.
• * 1.546

  The first am∣plification of the benefit or∣dayned for the repentant.
• * 1.547

  The maner of this benefite.
• * 1.548

  The time.
• * 1.549

  The place.
• * 1.550

  The second am¦plification by the accesse or increase of a third benefit.
• * 1.551

  The drift of this chapter is the same with that which went before.
• * 1.552

  A rehearsal of the sins of the Israelites.
• * 1.553

  Th•• Israelites sinners of olde.
• * 1.554

  The time of their falling a∣way, and their shamelesnes in the same.
• * 1.555

  What the fi∣gure Metapho∣ra is, see Amos cap. 4 ver. 12.
• * 1.556

  All idolators vnder the shew of duety & re∣ligion doe mock and deceiue God.
• * 1.557

  The Israelites fall first away.
• * 1.558

  The second am¦plification of the falling a∣way of the Is∣raelites.
• * 1.559

  1. They multiply their lyes.
• * 1.560

  2 Forsaking God, they buy the help of Infidels, and that most deerely.
• * 1.561

  Menahem re∣deemeth peace at the hand of the king of the Assyrians at a great price, to wit, 2. hundred thousand poūd at the least.
• * 1.562

  Another most lamentable ef∣fect of the tras∣gression of the Israelites light∣ing vpon their brethren the Iewes, imita∣ting their sins.
• * 1.563

  A reason from the lesse to the greater.
• * 1.564

  Another am∣plificatiō of the same falling a∣way of the Is∣raelites.
• * 1.565

  The vertues of Iacob.
• * 1.566

  Signes of the carefulnes of Iacob to obtain the fauour of God.
• * 1.567

  The Prince, or Champion of God.
• * 1.568

  The faithfull posteritie of Iacob blessed in their father.
• * 1.569

  A continuing in the same matter.
• * 1.570

  What God he was, whom Ia∣cob so earnestly embraced.
• * 1.571

  Mnemosynon.
• * 1.572

  I take this place to be misse quoted, for Exod. 6. ver. 2.
• * 1.573

  The wordes of Priamus vnto Pirrhus.
• * 1.574

  The conse∣quence or con∣clusion.
• * 1.575

  A setting down of the contrarie vices of the Is∣raelites, vnto those vertues required of thē in the former verse.
• * 1.576

  An amplifica∣tion of their former wicked∣nesse.
• * 1.577

  All hypocrites lessen their of∣fences.
• * 1.578

  The reason of the wicked, to proue their dealings to be allowed of God.
• * 1.579

  Wealth and store of worldly goods are not a wayes tokens of God his fa∣uour.
• * 1.580

  1. The antiquitie of God his be∣nefites toward them.
• * 1.581

  2. The continu∣ing of the same
• * 1.582

  A Staying in the rehearsall of God his be∣nefites toward them.
• * 1.583

  Three wayes of declaring the will of God by the Prophets.
• * 1.584

  1. Simple and plaine spea∣king.
• * 1.585

  2. When some vi∣sion is added vnto the word.
• * 1.586

  3. When by some outward figure God by his Pro∣phets represen∣teth the thing, which he com∣mandeth.
• * 1.587

  A comparison shewing the great vnthank∣fulnes of the Israelites.
• * 1.588

  God his que∣stion.
• * 1.589

  His answer.
• * 1.590

  A reprehension shewing plainly the great vn∣thankefulnes of this people.
• * 1.591

  A place in Rome much A like vnto our Sanctuaries, founded first by Romulus, and priuiledged for the safety of al bad persons & malefactors to flee vnto. The base estate of Iacob.
• * 1.592

  1 In that he was a fugitiue.
• * 1.593

  2 In that he was a seruant.
• * 1.594

  The secōd part of the reprehē∣siō shewing the benefites of God toward this peo¦ple comming of so base a father
• * 1.595

  Two partes of this verse.
• * 1.596

  1. Describeth the wickednes of the Israelites. What the fi∣gure Synecdo∣che is, see Amos 5. vers. 21.
• * 1.597

  2. Sheweth the iudgements of God against them for their cruelty, and i∣dolatrie.
• * 1.598

  An other Ser∣mon differing from the for∣mer in some particular con∣tents, but a∣greeing in the scope, and sum of doctrine.
• * 1.599

  The first estate of the Ephrai∣mites.
• * 1.600

  The autoritie of the tribe of Ephraim in part dimini∣shed.
• * 1.601

  The second e∣state of the E∣phraimites.
• * 1.602

  Achab was the first that brought Ba∣alims into Is∣rael.
• * 1.603

  Achab slaine at Ramoth Gi∣lead, by Bena∣dad King of Syria.
• * 1.604

  Or as some translate, while men doe sacrifice. The first am∣plification of the idolatrie of the Israelites, taken from three places
• * 1.605

  1. From their continuance in idolatrie.
• * 1.606

  2. From the mul∣titude of their idols.
• * 1.607

  3. From their ex∣cessiue or out∣ragious affecti∣on, or supersti∣tion toward these idols.
• * 1.608

  The second amplification of this sinne by 3. similitudes.
• * 1.609

  1. Of a morning dew, or cloude.
• * 1.610

  2. Of chaffe car∣ried away with the whirlwind.
• * 1.611

  3. Of smoke going out of a chim∣ney.
• * 1.612

  What is signi∣fied by the for∣mer similitudes
• * 1.613

  A consutation of this their i∣dolatrie, the which confu∣tation is mani∣fold.
• * 1.614

  1. From the co∣uenant of God with them, and their promise againe vnto him.
• * 1.615

  2. From the bene∣fites of God to∣wards this peo∣ple.
• * 1.616

  3. From a parti∣cular benefite of God towards them.
• * 1.617

  The desert of Arabia.
• * 1.618

  Two parts of this verse.
• * 1.619

  1 The benefite of God.
• * 1.620

  2 The vnthank∣fulnes of the people.
• * 1.621

  1. The benefites.
• * 1.622

  2 Their vnthāk∣fulnes proued by 2. reasons▪
• * 1.623

  1. Their heart was exalted.
• * 1.624

  2 They forgat God.
• * 1.625

  The threat∣ning of a pu∣nishment a∣gainst the Is∣raelites.
• * 1.626

  The Nature of an old Lyon.
• * 1.627

  The Leopard▪
• * 1.628

  An amplifica∣tion of the same punishment by a double simi∣litude.
• * 1.629

  The figure E∣piphonema, what it is, see Ionas cap. 2. vers. 9.
• * 1.630

  A twofold rea∣son of the for∣mer sentence.
• * 1.631

  1. Direct.
• * 1.632

  2 Indirect.
• * 1.633

  What the fi∣gure Synecdo∣che is, see A∣mos cap. 5. ver. 21.
• * 1.634

  A confirmation of the former sentence.
• * 1.635

  How far Kings can help, or not help vs.
• * 1.636

  Another con∣firmation of the former sentence.
• * 1.637

  No helpe from God, nor com∣fort from any other creature, vntil our sinnes be pardoned & done away.
• * 1.638

  The conclusion of the former threatning of God.
• * 1.639

  They that trouble, shall be troubled.
• * 1.640

  The foolishnes of the Israe∣lites doth not excuse them.
• * 1.641

  A note of the wilfull foolish∣nes and igno∣rance of the Is∣raelites.
• * 1.642

  A promise of helpe and deli∣uerance.
• * 1.643

  For he shall grow.
• * 1.644

  After that.
• * 1.645

  Another pro∣mise of God to∣ward the faith full.
• * 1.646

  The time of the comming to passe of these things.
• * 1.647

  Here begin∣neth the next chapter in most translations.
• * 1.648

  Another noting out of the time of the comming to passe of these things.
• * 1.649

  1. The destructiō of Samaria.
• * 1.650

  2. The cause of the same.
• * 1.651

  The last Ser∣mon of Oseas.
• * 1.652

  Two parts of this verse.
• * 1.653

  1. The calling backe of this people vnto God.
• * 1.654

  2. The cause of the same.
• * 1.655

  2 There are two causes of the ex¦hortatiō taken,
• * 1.656

  1. Frō their duty.
• * 1.657

  2 Frō the lamen∣table falling out of things vnto them by their forsaking of God.
• * 1.658

  A staying in the making more plaine, of the former matter.
• * 1.659

  The prayer of the repentant containeth two things.
• * 1.660

  1 A begging of forgiuenes of their sinnes.
• * 1.661

  2. Desireth bene∣fites also of God, and offe¦reth him praise and thankes∣giuing.
• * 1.662

  The godly pe∣nitent doe offer also vnto God thankesgiuing.
• * 1.663

  What the fi∣gure Metapho∣ra is, see Amòs cap. 4. ver. 12.
• * 1.664

  Another part of the prayer of the godly peni∣tent.
• * 1.665

  God is for the most part pro∣uoked vnto an∣ger two waies
• * 1.666

  1. When men trust in men
• * 1.667

  2. When in stead of the true god they doe wor∣ship Idols.
• * 1.668

  1. The godly are taught to for∣sake all mans ayde.
• * 1.669

  2. To cast away all idolatrie.
• * 1.670

  Fatherles chil¦dren finde helpe of God.
• * 1.671

  The answer of God vnto the prayer of the penitent.
• * 1.672

  The great fruite of repen∣tance, and whence it hath the same.
• * 1.673

  Sundrie kinds of the gifts of God towards the godly.
• * 1.674

  1. For giuenes of sinnes.
• * 1.675

  What the fi∣gure Metapho∣ra is, see Amos cap. 4 ver. 12.
• * 1.676

  2. The loue of God towards vs.
• * 1.677

  3. His anger is turned away from vs.
• * 1.678

  4. Multiplying of their seede.
• * 1.679

  1. The similitude of dewe.
• * 1.680

  2. The similitude of the trees of Lebanus.
• * 1.681

  3. The similitude of the Lillie.
• * 1.682

  What the fi∣gure Metapho∣ra is, see Amos cap. 4. ver. 12.
• * 1.683

  An amplifica∣tion of the for∣mer promise.
• * 1.684

  Frankincense in Greeke cal∣led Libanos, and why.
• * 1.685

  They shal liue with corne.
• * 1.686

  The third be∣nefite: Tran∣quilitie and peace.
• * 1.687

  4. The fourth benefit, plentie of sustenance to liue withall.
• * 1.688

  5. Their liuelines and strength.
• * 1.689

  1 The phrase.
• * 1.690

  2. The thing it selfe.
• * 1.691

  What the fi∣gure Epiphone∣ma is, see Ionas cap. 2. ver. 9.
• * 1.692

  Three partes of this verse.
• * 1.693

  1. An exhortatiō to all men to heare this so lo∣uing voice of God.
• * 1.694

  2 A shewing that those are iustly punished, who re••use to heare this his so lo∣uing voice.
• * 1.695

  3. A difference betweene the good and the bad in the hea∣ring and not hearing of the same.