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

CAP. 6.

Vers. 1.

Hearken ye now what the Lord sayth, Arise thou, and con∣tend before the mountaines, and let the hilles heare thy voyce.

* 1.1IN this Chapter is contained a most earnest Sermon and protesta∣tion of Micheas against the Israelites, whereby he maketh them altogether vnexcuseable before God. And God his purpose was in admonishing or giuing them warning so often by one Prophet, & not only by diuers, that hereby he might witnesse and shew vnto them earnestly that their sinnes did displease him, and were most grieuous: and that by this meanes, as I haue sayd, he might shake off from them all excuse, and sluggishnes and dulnes. For this so often repeated reprehension might haue rouzed vp euen the most

sleepie among thē. So Paul stirreth vp his Ephesians Ephe. cap. 5.14 in these words: Wherefore (he sayth) awake thou that sleepest, and stand vp from the dead, and Christ shall giue thee light. So Isai awa∣keth vp the Church cap. 26. ver. 19. Awake, and sing, ye that dwell in dust, &c. And cap. 60. ver. 1. Arise, O Ierusalem: be bright, for thy light is come, and the glorie of the Lord is risen vpon thee. So finallie it grieued not the Apostles to rehearse the same things often, as Paul writeth Philip. 3. ver. 1. It grieueth me not (sayth he) to write the same things vnto you and for you it is a sure thing. So Peter sayth E∣pist. 2. cap. 1. ver. 12. Wherefore I will not bee negligent to put you al∣waies in remembrances of these things, though that ye haue knowledge, and be stablished in the present trueth. This also appeareth by the cō∣paring of the 2. chap. of the 2. epistle of S. Peter with the epistle of S. Iude: so sloware we doubtles in the acknowledging of our sinnes, or to repent also. Now this verse, with that which followeth, con∣taine a preface of the protestation to insue, the which is added, that they may now vnderstand that there is a matter of great weight & earnestnes in handling concerning them, and therefore that the Is∣raelites should giue diligent eare vnto it. So Psal. 81. ver. 1. the Pro∣phet stirreth vp the godly to pray God with all diligence, saying, Sing ioyfully vnto God our strength: Sing loude vnto the God of Iaa∣cob. So Isai cap. 1. ver. 2. he calleth the heauen and earth to hearken, saying: Heare, O heauens, and hearken, O earth. So Exodus 20. Deut. 32.

This verse hath two parts. The one,* 1.2 what the Prophet ought now to vtter or speake. The other, vnto whom. And as concerning the first, the Prophet shall indeed not only vtter or speake the word of God, but also after such a maner and forme,* 1.3 that all men may vn∣derstand that God standeth vpon very good ground, [unspec 1] and hath iust cause in accusing and condemning the Israelites. For God, or the Prophet in the person of God purposeth to contend or pleade with the Israelites as it were at euen hand, and in iudgement, that both they may answere, if they can: and also, if they haue ought to ob∣iect, bring God into question and iudgement, and accuse him. And no doubt this is a most equall, and indifferent way of dealing, which plainly prooueth men guiltie of vngodlines, and maketh them vnexcusable.

Now the Prophet is commanded to speake vnto the mountaines,* 1.4 little hilles, and strong foundations of the earth, the which selfe same

things and creatures are exhorted for to heare. And hee speaketh vnto them as witnesses, nay as Iudges of this controuersie of GOD with the Israelites: so knowne doubtles was the righteousnes and equitie of the cause of GOD vnto euery one, and vnto the whole world, that not onely men indued with reason, but also the vnrea∣sonable creatures might be witnesses and iudges of the same. Fur∣thermore, these men of Israel are by this meanes accused of won∣derfull dulnes and blockishnes, as if they knewe not those things, the which the bruit and dead elements do know notwithstanding: or that they may be accused of vniustice, who in iudging keepe not that equitie and trueth in condemning themselues, and iustifying of God, the which bruit beasts doe obserue and keepe. And there∣fore that it were more meete and better to pleade these things be∣fore the mountaines and hilles, then before men. And these words, mountaines, hilles, and strong foundations of the earth, are al one Psal. 18. Moreouer this whole preface, to the end it might more deeply pearce and pricke the minds of the Israelites the hearers, is set forth vnder a Prosopopoeia of God speaking vnto both the Prophet,* 1.5 and the mountaines, and also the people.

Vers. 2.

Heare ye, O mountaines, the Lords quarell, and ye mightie foundations of the earth: for the Lord hath a quarell against his people, and he will pleade with Israel.

THe second part of the preface, wherein is shewed against whom God contendeth or pleadeth.* 1.6 He sayd before that he pleaded before the mountaines as Iudges: and now he declareth against whom he laweth, to wit, not against all persons whatsoeuer, but a∣gainst that his owne people Israel, that is by him adopted or cho∣sen aboue and before the rest, of his only and especiall grace and fa∣uour, whom in this place he proueth guiltie of notorious ingrati∣tude or vnthankfulnes. The kind also of the controuersie and qua∣rell is here shewed, to wit, such a one as is openly made in words, that all men may heare it, and vnderstand it. For so doth the word (iakach) signifie. And these words (Heare, O ye mountaines) are re∣peated againe, that all men might be the more stirred vp, because that God dealeth in earnest: and not that the bruit or senseles crea∣tures be not readie also to yeeld obedience vnto God, euery one in his kind, as at large appeareth Psal. 147.

Vers. 3.

O my people, what haue I done vnto thee? or wherein haue Igrieued thee? testifie against me. Vers. 4. Surely I brought thee vp out of the land of Egypt, and re∣deemed thee out of the house of seruants, and I haue sent before thee, Moses, Aaron, and Miriam.

A Making plaine of the matter insuing. For God sheweth and de∣clareth the cause that he wil pleade before the mountaines, and before all the world, namely, that hee will condemne that same his people Israel of brutish vnthankfulnes.* 1.7 And this verse with that which followeth hath two things to be noted. First, the phrase or kinde of speaking, the which is a most milde Prosopopoeia, or fei∣ning of a person, that God with this his lenitie or mildenes, might wound them the more: or else allure and draw on those that were obedient: yea and there is further a matching together of contra∣ries to be noted, in that God calleth this so vnthankfull people, his owne people, that is, his owne purchased inheritance, that euen hereby the people may appeare the more vnthankefull.

* 1.8Also in the second place here ought to bee noted the state or ground and principall point of this quarrell and controuersie of God with this people. The state is, whether the Israelites did sinne vngodly and vnexcusablie against God,* 1.9 so that they are altogether to be condemned. The intention or charging them with the fault is, but they haue sinned: they haue offended God vnexcusablie.* 1.10 The depulsion, or deniall of this charge: they haue not offended.* 1.11 The proofe of the charge: He that offendeth him, of whom he hath receiued great and continuall benefites, hee sinneth vnexcusablie, and is altogether to be condemned:* 1.12 but the Israelites haue in such wise offended God, therefore they haue sinned vnexcusablie a∣gainst God, and are to be condemned. And he proueth the Isra∣elites to haue delt so with God.* 1.13 The which that he may the more certainely obtaine and shew, he first reciteth the benefites of God towards the Israelites, and the same both exceeding great, and also continued or perpetuall,* 1.14 of which sort there are three reckoned vp in this place. The deliuerance of this people out of Egypt, and that at the same time, when as Egypt was most cruell vnto them, and a House of bondage. Finally, for that vnto the same people,* 1.15 for that vnto the same people, whom he deliuered from that place, and hell, he gaue his Prophets to bee Rulers, Moses, Aaron, Marie. Psal. 77.

Vers. 5.

O my people, remember now what Balack King of Moah had deuised, and what Balaam the sonnne of Beor answered him, from Shittim vnto Gilgal, that ye may knowe the righteousnes of the Lord.

AN amplification of the benefites of God both exceeding great and also continued toward the Israelites,* 1.16 by the reckoning vp of the fourth and fift benefite the which is done in this place. The fourth benefite was, that God not only defended them against the open violence,* 1.17 and manifest weapons and warres of the Egypti∣ans: but also against the subtill and craftie deuises of other ene∣mies, whereof we reade Num. 23. and the which are here mentio∣ned. For Balac hired for a reward Balaam a notable Soothsayer or Prophet among the profane or heathen men at that time, to curse and banne the Israelites, and to prouoke God against them. The which was a most crafty deuise, to wit, to stirre vp God against them rather then men: and to procure and bring against them the wrath of God, rather then earthly weapons. Which counsell and deuise of Balac God withstoode, and turned it into a blessing vn∣to the Israelites.* 1.18 The fift benefite is, for that the course and order of these benefites of God towards the Israelites in the wildernes was perpetuall and continued from time to time. The which time is described by the place, and by the things that fell out in it. For from Sittim vnto Gilgal there doe passe 40. yeares, in the which the Isra∣elites liued in the wildernes. Balaam commeth to Sittim against the Israelites: in Gilgal is the couenant of God renued with the Israe∣lites Ios. 5. Confer this place with Psalm. 78. Psalm. 91. ver. 10.11. and 106. So then all that time of their being in the wildernes the course of God his benefites was perpetuall and continuall towards them.

Vers. 6.

Wherewith shall I come before the Lorde, and bowe my selfe before the high God? Shall I come before him with burnt offe∣rings, and with calues of an yeare olde?

* 1.19THe figure Dialogismus or a cōmuning & reasoning of the peo∣ple within themselues, by the which the maner of the stubborne and hypocriticall people are expressed. For here now in this place neither doth God nor the Prophet speake in his owne person: but

this people, which was cōdemned before, is brought in cōmuning and reasoning in great hypocrisie, what is the way to appease God towards them, to alter and change their life, and finally to auoyde and escape this iudgement. Neither doth the people aske this, as if they meant to do it, but as to finde fault with God himselfe, whom they cannot now pacifie, albeit they should neuer so much offer all things. But after the maner of hypocrites they stay onely in exter∣nall or outward ceremonies, and in them doe imagin and place the whole way and meanes of their reconciliation or growing into fauour with God. Vnto whome afterwardes ver. 8. the Prophet answereth in the name of God, and sheweth their hypocrisie, and vaine care.

* 1.20But this verse hath three kinds of worshipping of God, yet exter∣nally or outwardly only, the which this people sheweth himselfe readie to offer vnto God: but of fayth, of true repentance, of Christ not one word. Against such outward hypocriticall dissembling God complayneth Isai 29. vers. 13.14. saying, Because this people come neere me with their mouth, and honour me with their lips, but haue remoued their hart farre from me, and their feare toward me was taught by the precepts of men, therefore behold, I wil againe doe a mar∣uailous worke in this people, euen a maruailous worke, and a wonder: for the wisedome of their wise men shall perish, and the vnderstanding of their prudent men shall be hid. Which former verse is cited by our Sauiour Christ against the hypocrisie of the Scribes and Pharises Matth. 15. ver. 8. The first kinde of their outward worshipping of God is, Bowing. The second is, Burnt offerings.* 1.21 The third, especial∣ly of a Calfe and the same of an yeare olde,* 1.22 for the sentence increa∣seth, and ariseth as it were by degrees, that they might seeme, that they would spare nothing of theirs, nor any cost,* 1.23 so that they might finde God reasonable, who would admit or receiue some thing, wherewith he might be pacified and appeased. But woe be vnto the hypocrisie of men, the which bearing a shew that it would faine worship God and pacifie him, vngodly and manifestly accu∣seth him of crueltie, as these men doe.

Vers. 7.

Will the Lord be pleased with thousands of rammes, or with tenne thousand riuers of oyle? shall I giue my first borne for my transgression, euen the fruite of my bodie,* 1.24 for the sin of my soule?

AN amplification made by these hypocrites, of their earnest de∣sire and will in reconciling or winning of God to be fauoura∣ble

and friendly vnto them. If, say these hypocrites, those former things which we offer, doe not satisfie or content God, as pro∣ceeding from too much sparing and niggardnes, and being too lit∣tle, behold greater matters, to wit, A thousand rammes for sacri∣fice: yea tenne thousand tunnes and riuers of oyle. Further, if these be not inough, behold we now offer our very first borne, and out sonnes vnto the slaughter, if so be that God will suffer himselfe to be pleased with these, and not rage against vs so vnmercifully. See how hypocrifie seeketh out all other things, saue the true remedies of reconciliation or winning the fauour of God. For hypocrits i∣magine and deuise vpon such things, which onely carie a great pompe, shew, and glorie, and are outward, they are voyde of faith, and they neither haue nor promise any earnest feeling of their sins, or alteration and changing of their liuing.

Vers. 8.

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.

* 1.25THe answer of the Prophet, wherewith he shifteth off those vaine remedies of hypocrites, and setteth downe a true remedie, and such a one as is ordeined by God himselfe, whereunto hee calleth them backe, as Dauid doth Psalm. 50. and Psal. 51. ver. 17. Where hee sheweth what are the true sacrifices, wherewith God is well pleased, saying: The sacrifices of God are a contrite spirit: a contrite and a broken heart, O God, thou wilt not despise. And his answer in some is, that they walke before God according to the lawe by him∣selfe prescribed or appointed. The which he sheweth to be the one∣ly remedie to pacifie God, not deuised of his owne head, but decla∣red vnto men by God himselfe. And this containeth true repen∣tance of minde, the which cannot come but from faith.

* 1.26This verse hath three things to be considered, to wit, a com∣mendation of this remedie, a description of the same, and sundry kindes of it. For the first, this remedie hath his cōmendation from the autor thereof, God himselfe. For God hath shewed it vnto thee. [unspec 1] It is described by the forme, for it is wholly contayned in the law of God, [unspec 2] in the which God himselfe hath set downe and de∣liuered vnto mortall men, what things are good: that is, both holy and religious, and also what things are iust, and to be giuen vnto our neighbour. For it is not without an emphasis, vehemencie or

force that the Prophet sayth here in this place, O man, God hath shewed thee. For the maiestie of God is manifestly opposed or set agaynst the condition of man. And it is a meere sacriledge of men, or a robbing of God of his honour, when as men reiect or cast away the things which God speaking plainely from heauen hath taught, and doe follow their owne deuises, or had rather haue and doe preferre other things before them, as being more true then they. Wherefore that forme, after which the lawe of God teacheth that we ought to liue, is a most true remedie of changing of our life, and of appeasing and pacifiyng of God. And the Prophet addeth a reason, whereby men may be brought hereunto, to wit, if they bee humbled before God, and become subiect vnto him, namely, laying aside all pride of minde, and that same carnall wisdome, wherewith they swell, and by meanes whereof all hypocrites doe please themselues in their vices, and wicked life. [unspec 3] Lastly, the kinds also of this remedie are here expressed also, that all excuse may be taken away from them.* 1.27 For when as the law of God hath many heads and branches, and precepts or commaundements, the Pro∣phet bringeth all vnto two poynts, lest they might complaine, that the same were too hard, or darke,* 1.28 or manifolde and doubtful. Now these poynts are Iudgement and Mercy: and God comman∣deth them both, that we should both do them, and loue them,* 1.29 that is, performe both these poynts not vnwillingly, but of sayth, and with a willing minde. Vnder the name of Iudgement he compre∣hendeth whatsoeuer we men doe owe vnto men by bargaine, pro∣mise, couenant, or by the law written. Hee calleth clemencie or Mercie, whatsoeuer men doe owe vnto men by the generall duety of humanitie or manhood, in respect that they are men, and fayth∣full Galat. 6. Rom. 13. vers. 8. as Paul willeth saying: Owe nothing to any man, but to loue one another: for he that loueth another, hath fulfilled the law.

By Mercy, I say, he vnderstandeth whatsoeuer we do owe one to another euen without any especiall or peculiar couenant, bar∣gayne, and contract. And these indeede are workes of the second table, the which notwithstanding are testimonies of our true faith, and of the first table. So doth Paul Rom 13. vers 9. fseaking of the fulfilling of the lawe by loue reckon vp the workes and pre∣cepts of the second table onely, saying: For this, Thou shalt not committe adultery, Thou shalt not Kill, Thou shalt not steale, Thou shalt not beare false witnesse, Thou shalt not couet: and if there bee

any other commandement, it is briefly comprehended in this saying, euen in this, Thou shalt loue thy neighbour as thy selfe. This place of our Prophet is cited by Christ Mat. 9.13. where he saith to the Scribes & Pharisies, Go ye and learn what this is, I will haue mercy and not sa∣crifice. For it is like vnto the place of Oseas 6. There is a like place Psalm. 50. ver. 12, 13, 14. If I bee hungry, I will not tell thee: for the worlde is mine, and all that therein is. Will I eate the flesh of bulles? or drinke the blood of goates? Offer vnto GOD prayse, and paye thy vowes vnto the most high. And Psal. 51. vers. 17. The sacrifices of God are a contrite heart: a contrite and broken heart, O God, thou will not despise. Agayne Psal. 40. vers. 6. Sacrifice and offering thou didst not desire: (for mine eares hast thou prepared) burnt offering and sinne offering hast thou not required.

Vers. 9.

The Lords voyce cryeth vnto the citie, (and the man of wisdome shall see thy name) Heare the rod and who hath ap∣poynted it.

* 1.30THe application of the former answere vnto the people of Isra∣el, whereby Micheas teacheth, that they are worthylie punished of God, for that they haue not kept the commandements of God appoynted in his law. Therefore the whole oration and speech following doth consist in denouncing or threatning of the iudge∣ments of GOD, and in fitting them vnto the former doctrine, that by this meanes we might vnderstand, how we ought to play the Philosophers, or to gather vnto our selues wisdome out of the threatnings of God against vs and other men. For we must not re∣ferre them vnto the disposition of the starres, destinies, and times appoynted vnto all other matters, neither are they by them to bee measured, but by the contempt or despising of the law of God. Fur∣ther, this speech and denunciation or threatening following hath this verse as a preface before it, whereby they might the more di∣ligently giue eare vnto the threatnings of GOD following, and vnto the causes of the same.

* 1.31This verse contayneth foure things to be noted. The first, who speaketh, namely Iehouah, or the Lord, albeit hee vsed the mouth and ministerie of Micheas.* 1.32 Whereof is that saying, He that despi∣seth you, despiseth me. Mat. 12. The second, to whom he speaketh, to wit,* 1.33 vnto the city indefinitely, not naming any particular or especial person, that is, vnto euery citie or town of the kingdom of Israel. For

so in this place I take the word (Citie) generally, not for Ierusalem alone, whom the Prophet doth not here speake vnto: nor for Sa∣maria, the which was the head of that kingdome of Israel: but for all the townes and cities of that body. So also doe I take it hereafter vers. 12. The rich men of which citie, that is, of which ci∣ties, &c. The third poynt, what he speaketh. He promiseth a rod,* 1.34 and afflictions, or troubles, and God doth assuredly prepare, and or∣dayne, and decree it for them. For by the worde rod, are signified afflictions or troubles Psal. 2. and 89. ver. 32. Then will I visit their transgression with the rod, and their iniquitie with strokes. And by the word promiseth or appoynteth,* 1.35 is metaphorically signified the assured and ready decree of God, except they repent. So then the Israelites are commanded to heare, that is, to giue diligent eare, both what is threatned vnto them, and also who threatneth, that at length they may be moued, and feare.* 1.36 The fourth thing to bee noted is, the certainty of this threatning, the which is confirmed by a Parenthesis from the testimonie of the wise and godly, who in the same doe manifestly see and acknowledge the maiestie and name of God, nay God himselfe truely speaking and iustly being angry,* 1.37 and threatning these things. For this doe these wordes put in be∣tween signifie, (And wisdome, that is, the wise, seeth and acknoledg∣eth thy name.) So Psal. 107. vers. 43. Luk. 7. ver. 35. the godly are sayd to iudge otherwise then the vngodly. This is added, that both the obstinate and froward men may be made vnexcusable, who de∣spise these iudgements of God, as if they heard the voyce of men, and not the voyce of God himselfe, when as they despise his Pro∣phets declaring these things euen at this day.

Vers. 10.

Are yet the treasure of wickednes in the house of the wicked, and the scant measure, that is abominable?

* 1.38AN explanation or making more playne of the former matters. For he sheweth the cause of the iudgements of God, whereby the application of the former answere vnto the maners of the Isra∣elites is vnderstoode. And like as in the eight verse he in the first place did set downe iudgement to be contained in the law of God, that is, faithfulnes and vpright dealing in promises and bargaines: so he now first sheweth, that the same iudgement was vtterly bro∣ken by them, as namely being such who beguiled their neighbours

the which we are to vse in bargaining, and wherewith in traffike faithfull dealing is vpholden. Wherefore in this place vnder one kinde of most shamefull and wicked deceit (wherein our neigh∣bour doth not only suffer losse but also publike faithfulnes and au∣thoritie is broken, wherby weights, balances, and such like measures are made) vnder one kind, I say, most manifest and knowne, then all other sorts of deceit whatsoeuer, the which are vsed in bargai∣ning and dealing, is vnderstood, and condemned. For thus we reade in Deut. cap. 25. ver. 13.14.15. concerning these matters: Thou shalt not haue in thy bagge two maner of weights (he meaneth of one kind, as a little pound, and a great pound, &c.) a great and a small, neither shalt thou haue in thine house diuers measures, a great and a small: But thou shalt haue a right and a iust weight: a perfect and a iust measure shalt thou haue, that thy dayes may be lengthened in the land which the Lord thy God giueth thee. Further, he doth both presse them with an interrogation or asking of a question, that they should not dare to denie that which their conscience did witnesse to be true, and to be done of them wickedly: and also sheweth that this is often done by them, because that by such deceit they had gotten vnto them∣selues treasures in their houses, & heaped vp together great riches.

Vers. 11.

Shall I iustifie the wicked balances, and the bagge of deceit∣full weights?

* 1.39HE vrgeth that which hee set downe before, both by the same former of interrogation or asking a question: and also conti∣nuing still in the selfe same wicked crime of theirs in false dealing, the which he comdemned in them. And by the way of matching together of contraries, hee opposeth or setteth against their dea∣lings the nature of God, which speaketh in this place. For when as in their bargainings they deale with craft and subtiltie, God doubt∣les cannot hold them for iust. For he iudgeth according vnto truth, and without the accepting or regarding of the person of any man.

Vers. 12.

For the rich men thereof are ful of crueltie, and the inha∣bitants thereof haue spoken lyes, and their tongue is deceitfull in their mouth.

* 1.40THe second member or part of the law of God, the which vers. 8. before, was placed in the exercising of mercy toward their bre∣thren:

the which in like maner, God proueth to be shamefully and in euery respect broken by them. And because that this kinde of mercie is due especially from the rich vnto the poore and needie, therefore God directeth or bendeth his speech against them also. For these he sheweth in euery citie, to haue been deceitfull, oppres∣sors, and lyars. This verse therefore hath three kinde of vices,* 1.41 the which are contrarie vnto that same mercie which is commaunded by God. The one, robberie or pillage, when as by violence a thing is taken from him, the which oweth not the same,* 1.42 whether it bee done by open violence, as theeues doe in the woods: or whether it be done by secrets or priuie violence, as when one that is of more might getteth or taketh away any thing from a poore bodie for feare of his power and authoritie. The other is lying,* 1.43 wherewith they beguile the simple sort, as for example, when as in buying and selling they praise their wares, in bargaining they promise one thing, and performe, or would haue another thing to be brought to passe & done. The third is Deceit, wherewith euen without words,* 1.44 with wonderfull fetches and crafts they get into their hands the goods of their neighbours, and that not one or two of them doth this: but the inhabitants, that is, all of them, and in euerie citie and towne. Yea, and moreouer they doe these things in such sort, that they shew themselues most skilfull, and their crafts-masters in these sleights and suttleties. And therefore their tongue is sayd to be full of deceit, to be readie and nimble vnto such wickednes, and that it is in their mouth. So Dauid speaketh of the wicked Psal 52. ver. 2. Thy tongue imagineth mischiefe, and is like a sharpe rasor that cutteth deceitfully. And Psal. 57. ver. 4. My soule is among lyons: I lye among the children of men, that are set on fire: whose teeth are as speares and errowes, and their tongues a sharpe sword.

Vers. 13.

Therefore also will I make thee sicke in smitting thee, and in making thee desolate because of thy sinnes.

* 1.45THe threatning of a punishment because of the former sinnes, the which is declared afterwards. And this verse hath two things to be noted. First a reason, the which is set downe in these wordes:* 1.46 Therefore will I also make thee sicke. For I take the particle (van) for Therfore. Againe, it is threatned them because of their sinnes, that is, not for one sinne only, but for infinite sinnes.* 1.47 The second thing containeth the punishment it selfe the which is threatned, whereof

there are here rehearsed two kinds.* 1.48 The first is sicknes of the bodie. So doth God by Moses threatē the Israelites for their disobedience vnto his commandements Leuit. 26. ver. 16. Then will I also doe this vnto you, I will appoynt ouer you fearefulnes, a consumption, and the burning ague to consume the eyes, and to make the heart heauie, and you shall sowe your seede in vaine: for your enemies shall eate it. The second is desolation,* 1.49 or spoyle, and laying waste of their countrie. The like is threatned among the other plagues to bee sent among them for their sinnes Deut. 28.

Vers. 14.

Thou shalt eate, and not be satisfied, and thy casting downe shall be in the midst of thee, and thou shalt take hold, but shalt not deliuer: and that which thou deliuerest, will I giue vp to the sword.

* 1.50AN amplification, whereby he addeth another kinde of punish∣ment vnto the former. And this punishment is three-fold. First, Famin. Secondly, the losse of their euen most pretious goods: and their contempt, or being despised in the midst of their land, coun∣trie, and citie, to wit, after they shal haue thus been vexed both with famin,* 1.51 and spoyled also of all their goods. The famin is here descri∣bed or layd forth to be wonderfull,* 1.52 not such a famin as commeth of the barrennes of the fields, but such as falleth out by reason of the want of strength of the meates that are eaten in great plentie and aboundance notwithstanding,* 1.53 as namely whose staffe, and that strength, which God hath put into the bread to nourish vs, is taken away, so that it cannot now sustaine or feede vs. Such a famin Da∣uid recordeth to haue by God beene sent vpon the land Psalm. 105. ver. 16. in these words: Moreouer he called a famin vpon the land, and vtterly brake the staffe of bread. Reade Deut. 28.

Vers. 15.

Thou shalt sowe, but not reape: thou shalt treade the oliues, but thou shalt not anoynt thee with the oyle, and make sweete wine, but shalt not drinke wine.

* 1.54A Third kind of punishment, and the same also contained in the law of God Deut. 28. To wit, when as all our labours are vtterly in vaine, not of themselues I confesse, but are vnprofitable vnto vs which haue laboured, as namely when as others, and those our ene∣mies, haue them vnto themselues, and we receiue not the fruites of

them. And the feeling of this punishment is the more grieuous, be∣cause that it doth wonderfully vexe vs, and cause vs to fret, when as we seeing and knowing of it, others doe inioy our labours, yea our continual and long labours, and that in spite of our teeth, and whe∣ther we wil or no. Which kind of punishment falleth out vnto those on whom God is auenged, and punisheth for the contempt or de∣spising of his name. Further, there are three examples of this pu∣nishment set downe, to wit, in the Haruest, Oliue, and Vine,* 1.55 the which are tilled with most great labour, and the fruits whereof are most desired, and verie necessarie for the life of men that till the fields, and yet notwithstanding shall these be disappointed and be∣guiled of them.

Vers. 16.

For the statutes of Omri are kept, and all the maner of the house of Achab, and ye walke in their counsels, that I should make thee waste, and the inhabitants thereof an hissing: therefore ye shal beare the reproch of my people.

* 1.56THe rendring of a reason of the former so grieous punishment, for that the Israelites were notorious, and stubborne Idolaters. And this place sheweth that these threatnings doe properly apper∣taine vnto the Israelites, and not vnto the Iewes. For they, and not these diligently followed and embraced the impietie or vngodli∣nes of Ambri, or Omri, and Achab, as namely being their Kings. And the Prophet rehearseth these twaine by name, and their de∣crees, or publike edicts, and statutes: also their crafts or counsels in spreading abroad & establishing of idolatrie: because that among all the rest of the Kings of Israel idolaters, these twaine were most shamefull and ranke idolaters, for of Omri the father it is recorded 1. King. 16. ver. 25. That he did euill in the eyes of the Lord, and did worse then all that were before him. And in the same chapter ver. 30. it is written of Achab his sonne, that he was yet worse then his fa∣ther. Kings then do in such maner rage against true godlines, either openly, to wit, by force and violence, or els making edicts and sta∣tutes against it: or priuilie honoring those which are idolaters and vngodly, and preferring them before those that are godly in deed. Both which things Ambri and also Achab did.

* 1.57 Wherefore I will make thee waste.) A confirmation of the former threatning, by repeating of the summe thereof in this place, & the equitie whereof now appeareth, by this comparing of the idolatrie

of the Israelites and the punishments ordained against them, toge∣ther: the which is done in this v••rse. In summe, the Israelites the in∣habitants of this countrie and of the cities therein, shall feele and beare the reproch of the people of GOD, that is, such a reproch as God hath peculiarly decreed ag••inst his rebellious people, for that, when as they sayd themselues to be the seede of Abraham and Ia∣cob, and consequently boasted that they appertained vnto the in∣heritance of God, they liued and were notwithstanding so obsti∣natly stubborne and rebels against GOD, in the which sinne and vice they continued and remained.

Notes

• * 1.1

  Another most vehement or earnest Sermon against the Is∣raelites.
• * 1.2

  1. What he is to speake.
• * 1.3

  2. Vnto whom.
• * 1.4

  2. Why the crea∣tures voyd of reason are cal∣led to be wit∣nesses of this controuersie be∣tween God and the Israelites.
• * 1.5

  What the fi∣gure Prosopo∣poeia is, see O∣seas cap. 6. ver. 1.
• * 1.6

  The second part of the pre∣face, shewing against whom God pleadeth.
• * 1.7

  1. A most milde Prosopopoeia, what this fi∣gure is, see Ose∣as cap. 6. ver. 1.
• * 1.8

  2. The state of the controuersie.
• * 1.9

  The Intention.
• * 1.10

  The Depulsion.
• * 1.11

  The proofe of the intension or charge.
• * 1.12

  The benefits of God toward the Israelites.
• * 1.13

  1. Their deliue∣rance out of E∣gypt.
• * 1.14

  2. Out of the house of bon∣dage.
• * 1.15

  3. He gaue his prophets to be their Rulers.
• * 1.16

  An amplifica∣tion of the be∣nefites of God towards them.
• * 1.17

  4. He defendeth them against the craftie de∣uises of their e∣nemies.
• * 1.18

  5. He continueth his benefits to∣wards them from time to time.
• * 1.19

  The figure Di∣alogismus or communing and reasoning with our selues is, when as we as it were dis∣pute and de∣bate with our selues, what is to be done, or not to be done, as in this place the people eui∣dently doe.
• * 1.20

  Three outward waies of wor∣shipping God.
• * 1.21

  1. Bowing.
• * 1.22

  2. Burnt offerings
• * 1.23

  3. A Calfe of an yeare olde.
• * 1.24

  The hypocrites amplifie their desire to win the fauour of God.
• * 1.25

  The answere of the prophet vn∣to the former demaundes of the hypocrites.
• * 1.26

  • 1. The cō¦mēdatiō
  • 2. De∣scriptiō
  • 3. Kinds

  of this re∣me∣die.
• * 1.27

  The law of God abridged by the Prophet vn¦to two points.
• * 1.28

  1 Iudgement.
• * 1.29

  2. Mercy.
• * 1.30

  The applicatiō of the answere of the Prophet.
• * 1.31

  Foure things to be noted.
• * 1.32

  1. Who speaketh.
• * 1.33

  2. Vnto whom he speaketh.
• * 1.34

  3. What he spea∣keth.
• * 1.35

  What the fi∣gure Metapho∣ra is, see Ames cap. 4. ver. 12.
• * 1.36

  4. The certainty of this threat∣ning.
• * 1.37

  What a Paren thesis is, see O∣seas cap. 8. v. 2.
• * 1.38

  The cause of the iudgemēts of God.
• * 1.39

  An earnest charging of thē with that set downe before.
• * 1.40

  The second branch of the law of God.
• * 1.41

  Three vices contrarie vnto mercie.
• * 1.42

  1. Robberie or pillage.
• * 1.43

  2 Lying.
• * 1.44

  3. Deceit.
• * 1.45

  Two parts of this verse.
• * 1.46

  1. The reason of the punishmēt.
• * 1.47

  2. The bunishmēt it selfe, being ••wo fold.
• * 1.48

  1. Sicknes of body.
• * 1.49

  2. Laying waste of their coun∣trie.
• * 1.50

  An amplifica∣tion adding a three-fold pu∣nishment vnto the former.
• * 1.51

  1. Famin.
• * 1.52

  2. Spoyle of their goods.
• * 1.53

  3. Contempt.
• * 1.54

  A Third kind of punishment.
• * 1.55

  Corne. Oliue. Vine.
• * 1.56

  A reason of the former punish∣ment.
• * 1.57

  A confirmatiō of the former threatning.