A commentary upon the whole Old Testament, added to that of the same author upon the whole New Testament published many years before, to make a compleat work upon the whole Bible. Vols. 2-4. Wherein the divers translations and expositions, literall and mysticall, of all the most famous commentators both ancient and modern are propounded, examined, and judged of, for the more full satisfaction of the studious reader in all things, and many most genuine notions inserted for edification in the grace of our Lord Jesus Christ. A work, the like unto which hath never yet been published by any man, yet very necessary, nor only for students in divinity; but also for every Christian that loveth the knowledge of divine things, or humane, whereof this comment is also full. Consisting of IV parts. I Upon the Pentateuch, or five books of Moses. II Upon the historical part, from Joshua to Esther. III Upon Job, Psalms, Proverbs, Ecclesiastes, and Solomons Song. IV Upon all the prophets both great and small. By John Mayer, doctor of divinity.

HOSEA

CHAP. I.

THE word of the Lord, which came to Hosea the son of Beeri, in the days of Ʋzziah, &c. as Esay 1. 1. four Kings of Iudah, are also named, but here another, * 1.1 Ieroboam son of Ioash King of Israel, is added more then there, because Hosea began to prophesie under him in the land of Israel: And from hence it is conjectured, that he began to prophefie before Isaiah, because this Ieroboam, in whose time he is said to have prophesied, had reigned 27 years before that Ʋzziah began * 1.2 to reign, and the next words, v. 2. seem also to make for it, the beginning of the word of the Lord by Hosea. It is therefore generally held, that Hosea was the first of all the Prophets that wrote prophesies, but in his time Isaiah, Ioel, Amos, Obadiah, Ionah, and Micah, prophesied also, as Hierom noteth: How long the * 1.3 time of his prophesying was, we may gather by computing the times of the Kings here named, as hath been done already upon Esay 1. only we know not how long under Ieroboam, before that Azariah began his reign. Calvin guesseth, * 1.4 that his whole time of prophesying was 60 or 70 years. And because Iero∣boam, under whom he began, was a mighty King, and greatly enlarged the bounds of his Kingdome, although a wicked man, he noteth, of what a spirit and courage Hosea was, that was not hereby discouraged from speaking what God would have him of the destruction of that Kingdome for Idolatry, when it was in a most flourishing condition. For he might have thought, that his prophesying of things so improbable, would have been derided and contemned by all men; yet he was not hereby daunted, but went on reso∣lutely in his office, giving all the Ministers of God example, not to forbear to threaten the people, to whom they are sent, living in sin, with destruction, al∣though [Note.] there be yet none appearance of any such danger. But why is Jerobo∣am only named here, and not other Kings succeeding him, till the carrying away of the kingdom of Israel captive: for he prophesied in the time of the Kings that reigned after him till then, as appeareth, because Hoshea, the last King of Israel, in whose 9. year they were carryed away, was of the same time * 1.5 with Hezekiah here mentioned, only it is said, that he began his reign the 3. year of Hosea, and betwixt Jeroboam and Hosea, were Zechariah the son of Je∣roboam 6 months, Shullum, who reigned one month, Menahem 10 years, Peka∣hiah * 1.6 two years, Pekah. 20 years.

Ans. The Kings that reigned after Jeroboam attained the Crown by bloudshed Shallum King slew Zechariah his son, and Menahem, and Pekah Pekahiah, so that they were no lawfull Kings, but usurped, when the line of Iehu, which ended in Zechariah, that was so soon cut off, was out; and therefore not worthy the naming. And Ieroboam is named to shew, that the Lord foreseeth and threat∣neth judgments to come long before, and being so threatned they shall come as certainly, as if they were presently executed. For betwixt Hoshea his [Note.] threatning at the word of the Lord and the execution of the judgment were almost, if not altogether 60 years, in all which time wicked scoffers might say, where is the judgment that Hosea threatned? and so sleight it as no∣thing.

Hosea is said to be the son of Beeri, but who this Beeri was, I find not in any Expositour: Only some think him to have been a Prophet, because Prophets, say the Hebrews, do not write their fathers names, unlesse they were Pro∣phets also, but how true this is, see before upon Esay 1. Jerom saith, that Ho∣seah

was of Issachar of the town of Bethleemoth, and dying in peace was buried there.

The beginning of the word of the Lord by Hoseah; From hence, as hath been tou∣ched * 1.7 before, some gather, that the Lord began to speak by Hosea before that by any of the other Prophets here following, or by Esay, Jeremy, or Ezekiel, before going: but this is confuted by Lyra, saying, that Obadiah prophesied * 1.8 before him, viz. in the time of Ahab, who, he saith, is generally held by Chri∣stian Doctours to be that Obadiah spoken of 1 King. 18. that hid the Prophets by 50 in a cave from Iezabels fury, and fed them with bread and water. But others there are, who subscribe not to this, as indeed there can no reason be brought for it, but against it, who hold this to be the meaning of these words: here is the first, that God spake to his Prophets to be committed to writing and put into a book, when his word came to Hosea, whom he imployed first in this kind of all others. If any had rather take it, as meant in reference to the relation following, I will not contend; he may understand, as if it had been said, when the Lord spake unto him, he began first with the command, that he gave him about taking a wife of fornications, and children of fornications, the more lively to set forth the case of Idolatrous Israel, whom the Lord had taken to wife; but she had by spirituall fornication with false Gods abused him, and was full of bastards, in stead of legitimate children, that they might be ashamed and repent.

The main question here is, whether this were really done by the Prophet, or whether the Lord spake thus unto him, and he did thus in vision only? Cal∣vin * 1.9 saith that it was done in vision, and Lyra likewise; yeelding this reason: if it had been commanded to be really done, the Lord should have commanded the doing of a thing dishonest; for a Prophet to take an harlot out of the Stews, being common to all men, as the word, wife of whoredoms, implyeth. For as 1 Tim. 3. it is prescribed, what manner of woman a Bishops wife should be, viz. for womanly vertues a pattern to other women; so doubtlesse in the time of the law, a Prophets wife must be one of unblamable conversation. Moreover it is said, a wife of fornications, and children of fornications: which can∣not agree, if it were really done, which is here commanded; for doubtless if the Prophet had taken him such a wife, and of her begotten children, they should not have been thus called, for they should have been legitimate: wherefore that which is here said to be done, is parabolicall, as if the Lord had said, propound thy self taking such a wife and children by way of parable, to the house of Israel, hereby to shew them their sin, and the punishment that should follow for it. And further to make this good, and against the other; let us consider, that if it had really been done so, it would not have so aptly set forth the case of Israel. For that state was not as an harlot, when God took her to wife, but played the harlot afterwards, and had children who did likewise.

Some yet on the contrary side say, that nothing is dishonest which God commands to be done, and therefore not for Hosea to marry a common whore, and for this reason they stand for the reall doing, as is said; and Je∣rom * 1.10 for the doing so, by a wise of whoredoms, an Idolatresse being under∣stood. Irenaeus l. 4. c. 37. affirms it to have been truly done, and Basil, and Au∣gustine, Cyril, Theodoret, &c. but the reasons before going are unanswerable, and therefore I rest in the first. Neither could the case of Israel be so aptly set forth any other way, for since the separation of the ten tribes from Judah, Jeroboam that first reigned over them, was notorious for the golden calves which he set up, the one in Bethel and the other in Dan, thus making all Israel to sin. And therefore this wife of whoredoms and children of whoredoms did most aptly set them forth in this their spirituall whoredom, the Church in generall there being as this wife, and the people as these children, of whom the Proverb might be used, Like mother like children. Now that this was done to this end, the words following shew, for the Land in fornicating hath fornicated from going after the Lord: as it is Hebr. that is, hath been notorious for such

fornication, and not keeping her to the Lord her husband. Touching chil∣dren of whoredomes, some thinke that they were children which she had be∣fore; some, were thus called, because of like quality.

If it shall seem better to any man to understand this marrying of Hosea with an Harlot, as really done, as hath been before shewed, that many do; then he must take her to be called a wife of fornications, not for her whoredomes past, but for her whoredoms after marriage; as Israel being before Jeroboams time marryed to the Lord, played the whore then, and so went on through many Kings reigns, till this Jeroboams time: and as this woman taken by Hosea playing the whore after marriage brought not forth any legitimate children, but children of whoredoms like unto her selfe; so the Church of Israel turning Idolatrous, the children that came of her were Idolatrous, ge∣neration after generation. And thus Hoseah signifying a Saviour, the son of Beeri, signifying fountains, most fitly setteth forth the Lord, the fountain of living water, as he is called Jer. 2. 13. and the Saviour of Israel, which so un∣gratefully forsook him and dealt falsly with him. For Hoseah his really ta∣king of a wife, reasons are brought by Cyril; 1. in parables the persons are not named, here they be. 2. God teacheth both by hearing and seeing. 3. It is commonly said so in parables, as that they may be understood to be so.

And he went and took Gomer the daughter of Diblaim, who conceived and bare a son, and the Lord said unto him, Call his name Jezreel: Gomer, saith the Ordin. Gloss. sig∣nifieth * 1.11 consummata, and Diblaim, a masse of figs trodden hard together to make them last the longer, or pleasure: Jezreel the seed of God. Lyra saith that Go∣mer * 1.12 is the womans name, whom he took; Diblaim, the name of her father, or place where she was born; Jezreel, the chief City of the Kingdom, where the King resided, in Ahabs time. He must take her that was called Gomer, to figure out the declining and vanishing estate of Israel; the consummation whereof should soon come, and to shew, from whence this originally came, and what was the cause of it.

Gomer is said to be daughter of Diblaim, that is, of sinfull pleasure, which she took in the fornication of Idolatry, pleasure being aptly set forth by sweet and full ripe figges made into a masse, as the word properly signifieth. And from hence we may well note, that destruction is the daughter of sinfull plea∣sure [Note.] in what state or persons soever, they that will have such pleasure shall all perish. For the next name of her son Jezreel; it cometh of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signify∣ing seed; and because seed is scattered upon the land, it is put also for dis∣persion. But by Jezreel, as Calvin well noteth, is meant the Kingdom of Is∣rael, and the name Israel was honourable, of which therefore they were not a * 1.13 little brag; but the Lord in calling them by this name, somewhat altered, takes down their vain pride, intimating hereby both their abominable wic∣kednesse, of which the City Jezreel was full when Ahab dwelt there, and be∣sides Idolatries, to which he and his wife Jezabel were so addicted, they added the sin of shedding Naboths innocent bloud, and their dispersion that should shortly be by the Assyrians into remote countries to live there in exile and misery.

The reason of the name is next added, I will visit the bloud of Jezreel upon the house of Jehu. Jeroboam that now reigned, was of the race of Jehu, the third from him, and having reigned after this 14. years he left his kingdom to Ze∣chariah * 1.14 his son, who in 6 months was slain, and then this prophesie began to take effect.

But what meaneth he by saying, I will visit the bloud of Jezreel upon Jehu his house: For it was Ahab and not Jehu, that shed the innocent bloud of Naboth here? Calvin answers rightly, it is not meant, that revenge should be taken upon Jehu for acting that bloudy part, or for Iezabels bloud, which he shed there, or the bloud of Ahabs children, for he did herein no more then God would have him; but because he made himself like Ahab by his Idolatry, he meaneth, that he should in his house be likewise judged, as Ahab was in his,

and because Ahabs judgment was revenge for bloud shed in Jezreel, by cutting off his house, this cutting off of Zechariah, in whom Jehu his house ended, is set forth by these words, revenge the bloud of Jezreel upon the house of Jehu. And [Note.] hereby we may learn that such as punish sin in others, yet live in the same sin, or the like, themselves come into the same predicament with them whom they punished, and revenge shall be taken upon them accordingly. For in such true zeal worketh not, but malice and covetousnesse, so that although the thing done by them be prescribed, and therefore justifiable, yet the executions done by them shall in time be brought upon their own heads. And Calvin instanceth for this in Henry 8. of England, doing well in putting downe the Popes supremacy, but persecuting still the faithful, and living most sensually like a beast.

Some others, because they saw not how it could be made good in sense, I will visit the bloud of Jezreel, if bloud be properly understood, say, that by bloud wickednesse is meant, and some will have an allusion to be in the name Jezreel, not to Israel, but to seed scattered, which is true, but not all here in∣tended. For our exposition maketh also the Cald. Paraph. I will visit the bloud * 1.15 of the Idol-worshippers in Jezreel upon the house of Jehu, because he and his house after he had shed the bloud of Ahabs children, fell to the Idolatry of the gol∣den calves, although he rooted out the Idolatry with Baal, I will cut off his house, as I did that in Jezreel, so Ruffinus also, and I will cause to cease the King∣dom * 1.16 of Israel, not only shall the house of Jehu be cut off, but that kingdom shall quite cease; and this was verified 2 King. 17. in the 9 year of King Hosea 41 years after.

I will break the bow of Israel in the valley of Jezreel: This is added to take away * 1.17 the confidence which they had in their skill to shoot, and so to smite their enemies, for of their skill in this weapon especially it is spoken, 1 Chron. 12. 2 King. 1. Psal. 78. to shew therefore, that their bowes and skill in archery should stand them in no stead, he saith, their bow shall be broken, meaning, that their strength should be so abated by civill warres before the coming of the Assyrians their most potent enemies, that they should easily be overcome by them, and their kingdome destroyed. But what is meant by saying in Jez∣rael, when as this was done in Samaria, 2 King. 17? Some answer, that the val∣ley of Jezreel was very large and extended even to Samaria: for Judg. 6. the Mi∣dianites, Amalekites, and other easterly people gathered together in wonder∣full great multitudes, and pitched in the valley of Jezreel, and Josh. 17. Jezreel is said to have stood in this valley, which was the Metropolitan City of the Kingdome, and therefore it must be very large, and Jerom saith it extended 10 * 1.18 miles, and here the Israelites fighting with the Assyrians, had their strength broken, and with him agreeth Theodoret and other Ancients, generally. And * 1.19 for the nearnesse of Samaria to Jezreel, so that the valley being large might well extend unto it, maketh that which is said 2 King. 10. Jehu sent to the Elders of Samaria, saying, Send me the heads of the 70 sons of Ahab by to morrow this time.

Gualter thinks it not necessary to understand here the breaking of their * 1.20 strength by the Assyrians at the last, but in their conflicts amongst themselves, some standing for one King and some for another, 2 King. 15. and ch. 16. and that most probably about Jezreel, this being foretold, as a preparative to the destruction of the Kingdome, which was now mighty in Jeroboams reign, and not as a thing to be done at the coming of the Assyrians, to which I sub∣scribe. [Note.]

Note, that it is not the strength of a Kingdom that can save it, for God can easily break that without a forreign enemy, by sending a spirit of division within the same kingdome, making them to fight one against another, and when it is done so, it is to be feared, that the ruine of the whole kingdom by forreign enemies is not far off.

And she conceived again and bare a daughter: Here is something more threat∣ned * 1.21 then before, for he doth not only say that the Kingdom shall be destroyed,

but that he would not shew them mercy any more, by restoring them to a Kingdom again, but utterly take them away, putting out the name of the Kingdom of the ten tribes for ever. Therefore the daughter now born must be called Lo-ruchamah, signifying not mercie. For, saith he, I will utterly take them away, Hebr. by taking I will take them away; but because it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I will take to them, some saith Calvin, render it I will bring to them the enemy that shall destroy them: but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 saith he, is sometimes put for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and therefore the * 1.22 best reading is, I will take them away; that of others, I will utterly forget them, because 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth to forget, is not to be imbraced, because that word is not the same with this. In these words is nothing else then but an am∣plification of the threatning before going, I wil not have mercy, as if he had said, this shall appear by my utterly putting downe that Kingdome never to be by any power set up again. As indeed it never was, but Judah being afterwards carryed away, was at the end of 70 years restored again.

Touching whom therefore it followeth, I will have mercy upon the house of * 1.23 Judah, and save them by the Lord their God, not by sword or battel, &c. For the bet∣ter understanding whereof we must look into the History of Amaziah the King of Judah, whom Jehoash the King of Israel overcame and took away his trea∣sures, and brought Judah very low; therefore in Jeroboams time, who succee∣ded Jehoash and was rather more mighty, it cannot be doubted but that Judah continued in the same low estate still. The meaning then must needs be, that in this low estate of theirs the Lord would have mercy upon them, and save them from their enemies, when Israel that was now so potent, and for this insulted over them, should be destroyed and cease from being a Kingdom any more for ever: for which it is also added, not by sword or battle, horsemen or hor∣ses; wherein they were then most weak. A thing worthy our noting, that the Kingdome which hath little strength shall be saved and stand, when the [Note.] Kingdom far more potent shall be overthrown: so great a difference doth sin and righteousnesse make betwixt Kingdoms.

And this was notably seen in the dayes of Hezekiah King of Judah a godly King, when the Assyrians coming against him under Sannerib were destroyed in one night to 185000. But even in the same Kings time, they coming against the Kingdom of Israel prevailed, and destroyed it. And it was further fulfil∣led in their deliverance out of the Babylonish captivity, when they were brought into their own country again, not by any force of arms, but meerly by a divine power working in the heart of Cyrus to give them leave to return. Jerom and Hilary, because it is said, by the Lord their God, understand also the * 1.24 salvation to come by Christ Jesus, who is our Lord and our God, and this is the greatest salvation of all others: and commonly, as Lyra noteth, prefigu∣red in that saving of them out of captivity by Cyrus. Calvin makes a question * 1.25 here how it came to passe, that the Prophet spake so well of Judah in compa∣rison of Israel, and so much to her comfort, when so terribly against Israel; forsomuch as Judah was also notoriously wicked, as is often complained by Isaiah, especially ch. 28. But it is the King, at whom God especially looketh, either in judging or shewing favour to a Kingdom, and not to the wickedness of the people, as we may see in the histories of godly and wicked Kings, the one sort being alwayes a means of blessing to his Kingdom, the other of judg∣ments. And specially in Hezekiah and Hosea, in whose dayes Israel was de∣stroyed but Judah saved, the one being most wicked, the other most zealous about the worship and service of God. But to look back again a little to v. 6. where it is said, I will utterly take them away, a question hereupon is made, how this was verified, when as not only the tribe of Judah and Benjamin were re∣stored to their country, but also they of other tribes, as appeareth 2 Chron. 30. where it is said, after the Assyrian captivity, that Hezekiah sent to them of Ephraim, Manasseh, and Zebulon to come to Jerusalem to keep the Passeover. And it is said Ezek. 37. 15. and shewed by a sign of two sticks that Judah and Israel should live together under one King.

Answ. The first allegation is of no force because it is plainly said, that they

of Israel, and the Tribes named there were not any that returned again, but such as escaped when others were carryed away. For the next, it may be un∣derstood of those of Israel, who were mingled with the kingdome of Judah; and were carryed away with the Jews into Babylon, for even in Rehoboams time, many of the ten Tribes being moved by the idolatry of Jeroboam changed their habitations and came and dwelt in the kingdom of Judah, where was the place of Gods Worship, and by this means, it is said, His kingdome was the more strengthened. And these most probably continuing in their posterity there till the Babylonish captivity, but then returning again, are meant, being all the Israel remaining, the rest being carryed so far off that they never since appear∣ed any more; onely we read of them, that they were shut up with the Caspian mountaines, and are there in infinite multitudes at this day. Moreover there is another understanding of Israel, viz. of the faithfull of all Countryes and Nations, who come to be one with the Jews, that beleeve in Christ, Gal. 3. 28. of whom the words, vers. 10. the number of the children of Israel shall be as the sands of the Sea shoare, are to be understood, as Expositours generally agree, and not of Israelites onely according to the flesh, of which I shall speak more, when I come unto them.

And when shee had weaned Lo-ruhamah, shee conceived againe and bare a son. Heb. * 1.26 weaning of Lo-rubamah is held also to be significative, setting forth the taking away of Israel from being nourished any more by God, by his Word and Sa∣craments, and carrying her into a strange land, to be fed there with other things, viz. the vanities of the heathen, serving their Gods. And as one no∣teth, * 1.27 this daughter shewed the weaknesse, to which this kingdom should grow, being before as a sonne, now it should be weak, as a daughter. For the son next brought forth called Loammi, not my people; Hereby was further shewed, that Israel being thus put off should no more be accounted of as Gods people, but left to the will of their enemies as strangers to be domineered over with great cruelty, and to be placed where they would.

But the number of the children of Israel shall be as the sands, &c. This is Hebr. the * 1.28 beginning of chap. 2. and indeed forsomuch as it is the beginning of new matter, viz. of comfort, whereas hitherto nothing but terrour hath been spo∣ken, it were best to begin a new chapter here, the vulgar translation doth, Iunius not, but hath it as a continuation of this chapter, and for But, hath although, yet Heb. it is And, as if hee had said, thus it shall be, Israel shall be so utterly rejected, as before goeth, and having continued long in this estate shall miraculously be increased in number as the sands of the Sea shoar. Which is added saith Calvin, to prevent an objection that might be made, if the children * 1.29 of Israel shall be utterly taken away and no more be a people, what shall be∣come of Gods promise to encrease Abrahams posterity to be as the dust of the * 1.30 earth? It is here answered, the children of Israel shall thus indeed be rejected for a long time, but the time shall come, when they shall be againe farre more increased by the accession of the faithfull of all countreys and Nations under the Gospell. For these together with the beleevers of the Jewes and Israe∣lites bear the same name, now the posterity of Israel being not the onely Israel, but all the faithfull of any other Nation, as the Apostle sheweth, Rom 9. 24. 25. alleadging the very words of this place, and Esai 44. 5. is plain for it, saying of the Nations, one shall call himselfe. Jacob, and another by the name of Israel, and so it is here added, in the place, where it was said, yee are not my people, it shall be said, yee are sonnes of the living God, more grace being promised to this Israel, then ever before. For then they were called onely his peculiar people, and once, Israel is my son, my first born, and the people of God, but here, sonnes, and sonnes of the living God, intimating more favour everlastingly, causing more boldnesse and confidence, and life of grace and glory for ever.

Then shall the children of Judah and the children of Israel be gathered together and * 1.31 appoint over them one head and come up out of the land, for great shall be the day of Iez∣reel. Here it seemeth plainly prophesied, that not only Iudah, but Israel also, even they of the ten tribes, who were formerly divided from the kingdom of

Iudah should return out of the land whereinto they were carryed, and then be united under one King, Christ Jesus, never to be divided any more. And about their uniting under him hee speaketh so, as that it cannot be understood only of some of the ten tribes, who lived mixt together with Iudah, but of them, that never before after their division were again mixed till the time here spo∣ken of: for it is said, that they shall gather themselves together, intimating, that they lived at a distance all the time before, and appoint over them one head, intima∣ting that they did not so till now. And therefore the Apostle Paul speaketh so confidently that there shall come a time of their conversion, Rom. 11. 25. ap∣plying hereunto, Esai. 59. 20. speaking of the Redeemer coming to Zion and to Iacob, as here both are comforted by the like promise. Yet both Ierome, Au∣gustine, * 1.32 Lyra and Calvin expound all this of spirituall Israel, the faithfull of the Gentiles, making no mention of the conversion of the ten Tribes at all, but by Iudah understanding the Israelites either of the two Tribes any other of the Tribes that imbraced the Faith, and by Israel the faithfull of the Gentiles. And for the last words some say, great is the day of Jezreel, that is, * 1.33 of the seed of God, as the word signifieth, some take it to be spoken with re∣ference to the words before going, I will visit the bloud of Iezreel, &c. vers. 4. 5. as if hee had said, it may seeme incredible which I have threatened against Israel, but it shall certainly come to passe, and the day when, shall be greatly noted, as wherein great things were done. Gualter referring it likewise to that * 1.34 which was said before takes in all both the threatnings and the promises, for in respect of both it shal be counted a great day, when these mighty things shal all come to passe. I see no reason, why by Iezreel the kingdom of the ten Tribes may not to be understood, and their day of conversion said to be a great day, seeing the first son of Hosh••ah by his wife had his name Iezreel, that herein he might figure out this kingdom, which thought it self so strong, but for sin was adjudged to dissipation, yet being by Gods mercy gathered together again with Judah under the Gospel, Israel should be as honorable and famous, as be∣fore miserable and infamous, and the day when this should be done should be counted a great day of Iezreel, formerly so called in derision, but now seriously they comming to be the seed of God, as it is expresly said they shall bee cal∣led the sonnes of the living God: and therefore I rest in this, it is here prophesi∣ed, that not onely some of the kingdome of Judah, who returned from the Babylonish captivity shall imbrace the Faith of Christ, thus becoming the sons of God, as it is said, Ioh. 1. 12. So many as received him to them hee gave power to be the sonnes of God, even to them that beleeve in his name; which began also to bee fulfilled in the Apostles, and 70 sent out to preach, and in thousands of o∣ther faithfull people of the Jews, of whom we read Act. 2. Act. 5. Ast. 21. And moreover it is prophesied of the kingdome of Israel so long continuing no people, that the time shall come, when even they shall bee inlightened also and come up, or ascend to this high honor out of the land, wherein they have so long lain dead, as it were, for which Saint Paul calleth their conversion a re∣surrection from the dead, and Ezek 37. it is set forth by the reviving of dead * 1.35 and withered bones. But touching their coming to their own countrey again, and living all under one King, being a man in this world of the race of Da∣vid, as some conceive, is meant by their appointing one King over them, and their coming up out of the land, understanding hereby a locall motion, it cannot be grounded upon this, or any other Prophesie, in which that which is spoken in this kind is to be understood spiritually, for somuch as the distin∣ction of places now ceaseth, and the serving of God by Sacrifices and incense, all worship being in spirit and in truth. But what is it that he saith, they shall appoint one head over them? shall they or God appoint him? Answ. it is thus * 1.36 said, to shew their willingnesse to receive him whom God appointed, as Psal. 110. 2.

CHAP. II.

SAy to your brethren Ammi, and to your sisters Ruhamah; that is, saith Lyra, ye * 1.37 Apostles and other Preachers of the Gospell comfort all the faithfull, that by your preaching are brought to Christ by Faith and repentance, telling them, if they be of the Jewish Nations, that although they were rejected, as no people a long time, yet now they are the people of God, for the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth my people, and your sisterhood of the Gentiles, being converted, ye have now obtained mercy, as the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth. Calvin will have * 1.38 it an exhortation in generall made by one Christian to another, that they might cheerfully praise God together for his great grace in Christ Jesus.

Plead with your mother, for shee is not my wife, neither am I her husband. Having in the former words comforted the faithfull, of whom the most eminent were * 1.39 Jewes; now hee returneth againe to the wicked, who were the far greater part of them, bidding the faithfull to reprove and sharpely to deale with them, as they were well worthy. And hee setteth them forth by the name of their mother, because they from whom they descended according to the flesh remained still in sinne and infidelity for the most part, as is intimated in that saying of Christ, when the Jews objected unto him, that he cast out de∣vils by Belzebub, if I by Belzebub cast out devils, by whom doe your children cast them out? For hereby hee sheweth that the Apostles and 70 whom he sent out giving them power to cast out devils, were the children of unbeleevers, that persecuted Christ as well as others. Calvin understands it of the people then going on still in their idolatries, notwithstanding all his threatnings. For * 1.40 as hee began with threatning, but turned to consolations in respect of the faithfull amongst them, so now againe hee reneweth his first theame of threatning against them that were nothing moved by all that was said, but went on obstinately still in their idolatries and other a∣bominations. But for so much as it is here prophesied what should be done in time of the Gospell; I think it best to refer this to the same time also, as Lyra doth. Let the Jews, that are Preachers of the Gospell, plead with the * 1.41 Synagogue, of which they were, and say in the Lords name, thou art not my wife, neither am I thy husband. For thus Christ did, Matth. 23. 23. and Paul, Rom. 11. and Rom. 9. and Act. 28. yet because it is whoredome about which they are bidden to plead, that is idolatry, which is commonly called spirituall whoredome, and to this the Synagogue was not addicted in the time of the Gospell nor before, since their return out of Babylon, that of Calvin may well stand, the faithfull then living, who were moved at Gods threat∣nings by the Prophet, are bidden thus to plead with their mother, the idola∣trous Church that then was. But the former exposition holdeth good also, sith the Synagogue in the time of the Gospell hardening herselfe by unbeleife might well have the whoredome of idolatry laid to her charge, for that which was done of old, the childrens children that live in sinne, being in the same guilt in the sight of God, that their forefathers were in, as may be gathered from that saying of our Lord. All the righteous bloud from Abel to Zechariah, shall be brought upon this generation, therefore that generation was guilty of bloudshed many hundred yeares before, and if of bloud, of other soul sins also for which the Prophets being stirred up to inveigh against them were murthered by them and therefore of idolatry, which was the greatest.

Let her put away her whoredomes, &c. Lest I strip her naked, &c. and I will not have mercy upon her children, &c. As before he threatned the ten Tribes as is * 1.42 commonly held, so now he threatneth Jerusalem and the Tribe of Judah, bidding her put away her whoredomes, that is, idolatries whereby shee be∣came like unto a whore, laying open her breasts to allure lovers unto her. Otherwise he threatneth to strip her naked, as Lyra saith, by the Caldees, and * 1.43 leave her as in the day of her birth, that is, in her filthinesse of sin, as Ezek. 31. and make her as a wildernesse, her wals and buildings being pulled down, and slay her

with thirst, for want of water in time of the strait siege, wherewith the Caldeans besieged them. And for her children, that is, her young men, who were fit for warre, he threatneth, that they should sinde no mercy, but be cru∣elly destroyed, all which came to passe accordingly. Thus for that which was done then, but Jerome applyeth it to Jerusalem being otherwise adulte∣rous by being sectaries of divers sorts, and hereticks amongst Christians, for * 1.44 there be more sorts of adulterers and adulteresses, as we may see Jam. 4. 1. Such whoredomes if shee put not away, he threatned the same to bee done by the Romans that was done by the Caldeans, as it was aboundantly sulfilled in the destruction of their City. Calvin, by leaving her as in the day of her nativity, * 1.45 understandeth the time of her coming out of Egypt, when full of feare they fled in the night out of Egypt and came into the Wildernesse, where they wanted both bread and water. The Lord here threatens the Jewes, as a King that hath raised a base person to honour, but seeing him abuse it to pride, sai••h, Thou proud begger, whom I have so set up, dost thou make this use of my kindnesse, despising me to follow other Lords? I will pull thee down a∣gain, and make thee as low, as ••ver thou wert, according to the condition, wherein thou wert born. Yet it is to be noted, that he doth not put them out of all hope, for he doth not absolutely threaten them, but saith, Lest I strip thee naked, &c. giving hope yet, if Judah had any grace to turn from her whoredomes, that she should find mercy. And likewise there is hope for any [Note.] sinner, whilest hee liveth, how greatly soever hee hath offended, hee is but in danger in case that he goeth on obstinately, but who so turneth shall escape.

For shee said, I will sgoe after my lovers that give me my bread, &c. By Lover sometimes are understood Assyrians and Egyptians, whom Judah counted her * 1.46 friends to help her in distresse against other enemies, as Ier. 2. and Ezek. 16. sometimes idols, as Ier. 3. Ezek. 23. The Caldee renders it, peoples thy lovers, and * 1.47 so Ierome understands, but it appears that idols are rather here meant, as Cal∣vin hath it, because they say, which give me my bread, &c. for such was the sot∣tishnesse of the Jews turning idolaters, that they ascribed all the good that they injoyed to the idols, whom they served, as we may see Ier. 44. and Exod. 22. where they most grossely say of the golden calfe, These are thy gods that brought thee out of the land of Egypt, when as they were made but yester∣day of their golden earrings. They ascribe to their idols their bread, and water, wool, and flax, oyl and drinke, where by bread and water are meant things most necessary to satisfie hunger and thirst, by drink wine or strong drink, the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 shikui, coming of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 aboundantly to water, implyeth li∣berality in their drink. For men in a prosperous estate have not onely neces∣saries, but things more excellent and comfortable, by oil is meant that where∣with anciently the rich anointed their bodies, which made the face to shine, that is, the countenance more pleasant and chearfull, wool and flax were for * 1.48 cloathing both woollen and linnen.

Therefore I will hedge up her way with thorns, and make a wall, that she shall not find * 1.49 her paths, that is, the Caldeans, who were both as an hedge of thorns about Ie∣rusalem, and if they should think, that the hedge might bee burnt, hee saith they should be a wall also, and she should not finde her paths, that is, to the Egyptians her lovers, as it followeth, vers. 7. Shee shall seek after her lovers and * 1.50 not finde them, for they were the Egyptians from whom they expected help a∣gainst the Caldeans, but in vain as the history sheweth, Ier. 37. 7. where it is said, that Pharaoh, who came out to help them, should return home againe, and the Caldeans should take the City. And Iosephus saith, that the King of * 1.51 Egypt, to whom Zedekiah had revolted from the King of Babylon, came out with a strong Army to help him against the Caldees, but Nebuchadnezzar leaving the siege went and beat him back and returned again, which well a∣greeth with that which is said by Ieremiah. But how could Ierusalem go to seek her lovers, when her way was stopped up, as is aforesaid? Answ. It is not meant with her bodily feet, but affection, and expectation upon a former

agreement, and by her lovers also understanding her idols, shee went to seek [Note.] help of them in vain, by praying to them, for which he saith, she shall seek but not finde them, that is, any help by them, she being destroyed notwithstanding. Then shee shall say, I will return to my former husband. After sufferings repentance followeth, but grievous things are first suffered, for which it followeth, ver. 9. I will take away my corn, &c.

For shee did not know, that I gave her corne, and wine, and oile, &c. The * 1.52 ground of idolatry, and likewise of living in any other grosse sinnes is ignorance, or continuance in sinne causeth ignorance, which was not so grosse at the first, but now there is no knowledge or conscience of it, for which the wicked are commonly spoken of as fooles; wherefore wouldst thou be wise and knowing? flee sin, which puts out the eyes of the understand∣ing. And it is to be noted here, that corn and wine are named, for bread and water, and drink before spoken of, to shew, that by drink, the best drink was meant, and for wool and flax gold and silver, to shew that riches were meant thereby, one or two kinds being put for all others, of all which gold and silver is the price, and therefore they that have store of them can soon there∣by fill themselves with gold and silver. Which thou hast prepared for Baal, that is, to make and beautifie the idol so called, for this was the common name of any idol almost, they being called together Baalim, in the plural number, of * 1.53 which see before in my Exposition upon Judg. 2. 13. They were, saith Gualter, held to be Gods inferiour to the Lord, as the Papists at this day hold the Saints departed to be, yet such as ought to be called upon, and have pretious shrines and gifts of silver and gold offered unto them. But because Judah did thus abuse the gifts of God bestowed upon them shee was before threat∣ned, that she should be stript and made naked, and become a poor despicable * 1.54 people, as at the first, vers. 3. and vers. 9. the same is threatned more at large, I will take away my corn in the time thereof, and my wine, &c. that is, when harvest time cometh and the time to gather grapes, there shall be neither corn nor grapes, for the land shall be as a wildernesse, wherein nothing groweth, v. 3. and if vines or figtrees grow, the land being as a Forrest for beasts to live in, they shall eat them, vers. 12. And this doth not a little aggravate the judge∣ment to be deprived of necessaries for this life at the very time, when wee ho∣ped, [Note.] that now we should reap and injoy them. For this is the husbandmans comfort in the midst of all his toil, making him patiently to wait, that harvest time will come, which will pay him for all. And it is just with God, if we bring not forth fruits of righteousnesse to him in his time, which is the time of his harvest, as it were, to take from us our corn in our harvest time, bring∣ing us in hope even to the entrance of this time: but then by forreign ene∣mies breaking in, or by unseasonable weather destroying all, as Esa. 5. Luk. 13. 6. if therefore thou wouldst be blessed doe like the righteous man, who brings forth fruit in due season.

And here mention is made of wool and flax again, to cover her nakednesse, the one for linnen, the other for woollen garments, which sheweth the use of ap∣parell to be not for pride and ostentation, but to cover our nakednesse, as in Adam and Eve at the first. And because he saith, my corn, and my wine, Note, that our goods are not our own, but the Lords, and wee are only stewards, in danger to have them taken away if we use them ill, and to be called to an * 1.55 account.

And I will cause all her mirth to cease, her feast dayes, new Moons and Sabbaths. There are three parts of Gods judgment threatned against Judah for her abo∣minations. 1. Poverty in stead of riches, wherewith she abounded before, v. 9. 2. Desolation of the City and Temple, they being destroyed no more festi∣vals shall be kept, and so mirth should cease, because those were the times of their meeting together at Jerusalem and making merry, the Pasch, Pentecost and the feast of Tabernacses, besides New Moons, of which Numb. 28. 3. De∣solation of the whole countrey, v. 12. I will destroy her Vines and Fig-trees, &c.

Thus they that have the goods of this world, but know not how to use

them aright but abuse them, shall be made poor enough, and they that have [Note.] had by reason of their prosperity dayes of mirth and joy, for the like reason shall have dayes of sorrow, all joy ceasing, and their fruitfull country shall be turned into a wildernesse, because they abuse the fruits thereof to gluttony and drunkennesse, whereby Baal a lord, as the word signifieth, is served again, sith such are censured as making their belly their God or Lord, as Philip. 3. 21.

But what is that v. 10. I will discover her lewdnesse in the sight of her lovers, Hebr. her foolishnesse, that she was so ignorant as was before said; for when by my judgment she shall be stript of all in the sight of the Egyptians her lovers, that would have holpen her, but could not, even they shall take notice of it, that she was a fool for thus detracting from her God, and ascribing all her good to other Gods: neither indeed were they such Lovers, but that seeing her brought so low they despised her more then ever they loved her, as is intima∣ted Esay 19. 17. at the least, they would when the dayes of her prosperity was at an end and she was now in misery, do according to the proverb,

Dum fueris foelix multos numerabis amicos, Nullus ad amissas ibit amicus opes.

Therefore I will allure her, and bring her into the wildernesse, &c. R. Solomon, saith * 1.56 Lyra, understandeth this of the Kingdom of Judah brought back from Babylon, when the Jews enjoyed again the like prosperity to that which they injoyed before; but this cannot stand, because Rom. 9. the last words are applyed by the Apostle to the Gentiles, I will call them my people that were not my people, as was touched before. He therefore understands it of the faithfull Gentiles, and the Church consisting of them, for to her when comfort was spoken by Christ, some that they might the more freely intend the service of God, went into the wildernesse leading an eremiticall life; then her vineyards were restored unto her, because Christ is a vine, from whom the Christian hath the wine of spiri∣tual consolation, and the valley of Achor for the dore of hope, that is, trouble, as the * 1.57 word Achor signifieth, for from in ward trouble and sorrow for sin, he ariseth up to hope towards God. At that day thou shalt call me Ishi and not Baali, Ishi sig∣nifieth my husband, Baali, my Lord, so that hereby is intimated conjugall love, wherewith they should be affected, and not slavish fear, to which they are sub∣ject that are out of Christ, v. 17. And I will take away the names of Baalim out of her mouth; that is, in detestation of her former Idolatries, to which all the * 1.58 heathen were formerly addicted, now Idols shall no more be once named. v. 18. And I will make a covenant with them for the beasts of the field, that * 1.59 is, men of might, who before were persecutors, but now professours of the Gospel, and creeping things, that is, under-officers, so that none shall molest them, but they shall be safe and quiet, as it was in Constantines time. v. 19. And * 1.60 I will betroth thee unto me for ever, this my favour shall not be for a time only, and then have an end, but for ever, for the Church of the Gentiles shall stand firm against all persecutions afterwards again arising by Antichrist to the worlds end. v. 21. And I will hear the heavens: that is, the Angels of heaven * 1.61 praying for the Christian Countries over which they are set as Guardians, and the heavens shall hear the earth: that is, the inhabitants of the earth, the gifts and graces of the Spirit coming from heaven, being multiplyed upon them, set forth by corn and wine and oil: Or I wil hear the heavens, making them by their influences a blessing in temporal things upon earth, corn and wine be∣ing brought forth in abundance for the comfort of Jezreel, that is, this my seed▪ v. 22. And I will sow her upon earth; that is, multiply her children, as corn sown multiplyeth upon the ground, and then she that had no mercy, called therefore Loruchamah, shall have mercy, and he that was rejected as no people, called therefore Loammi, shall be called the people of God. And understand∣ing all thus, he maketh the first words, v. 14. to cohere with those at the be∣ginning of the 10. chapter, Say to your brethren, Anmi, &c. Hitherto Lyra, Theo∣phylact, Theodoret, and Ruffin follow R. Sol. but Jerom and Cyril are for the ex∣position * 1.62 hitherto made. And if the former part of the chapter be a prophesie

of grace shewed under the Gospel both to Jews and Gentiles, that beleeve as it is, that which is here spoken to the same effect, must needs be understood ac∣cordingly. For as v. 1. comfort is spoken both to brethren and sisters by the name of Anmi and Ruchamah, so here I will speak comfortably to her, and as v. 7. I will return to my former husband, so v. 16. thou shalt call me Ishi my husband, and v. 23. I will have mercy upon her that had no mercy, and call them which were not my people, my people, that is, Ammi and Ruchamah, as v. 1. and the same also was said before ch. 1. 10. when the Lord then saith, Therefore I will allure her, he meaneth the Church under the Gospel, before called Ammi and Ruchamah, but now set forth only in one word her, but v. 22. by Jezreel again, as she had been before, ch. 1. 11. But how doth the word (Therefore) cohere with the pre∣mises, shal they therefore be spoken comfortably to, because they have foolishly ascribed to Idols that which God gave them, and therefore were stript of all again? It may, as one sheweth, have a good sense thus, because I have afflicted her, as she was well worthy, but she being afflicted repented, and thought of turning to me, as v. 7. therefore I that love not to chide continually, but after judgment to shew mercy again to all penitent persons, will do so by her. But what meaneth he by saying, I will bring her into the wildernesse: is there any thing in a wildernesse whereby one might be allured? Answ. Calvin saith, that * 1.63 the meaning is, after I have brought her into a wildernesse of trouble and misery. But because alluring goeth before this bringing, it is not probable that this bringing is meant of an act done before, but after it. Therefore I subscribe rather to them that hereby understand it to be spoken in allusion to that which was done to the children of Israel brought out of Egypt to goe through the wilderness into the land of Canaan. For with this Message was Moses sent to Pharaoh to require him to let Gods people goe 3 dayes into the wildernesse.

The meaning then is, I will by setting before her the land of promise, hea∣ven and happinesse, perswade her so, that she shall not be unwilling to goe into the wildernesse of misery, that she may finally attain everlasting felicity. For even then his speaking is to her heart, as in the next words. And whereas it * 1.64 is added v 15. the valley of Achor, a dore of hope, the same is further expressed, as hath been before shewed. As the children of Israel coming thither had much trouble by reason of Achan, who gave the name to the place, but presently after began great comfort at the subduing of Ai, so they that are troubled for * 1.65 their sins, enter by Ai, as it were, into their rest for ever, as by a dore into a spatious and pleasant place. Calvin in expounding this goeth from all others, * 1.66 by Achor understanding the plain and fruitfull place called Achor, giving this for the sense, bringing her into a part of the fruitfull land promised; where∣by she should have hope of a full possession shortly after. For thus the Lord begins to fulfill indeed what he speaks to the heart, restoring the wine of spi∣rituall joy to the faithfull, which before they could not have, but were de∣prived of for their sins, according to the former words, I will restore to her, her vineyards, and because another comfort lyeth in fruitfull places abounding with cattell, he speaks of the valley of Achor, which is described by cattell ly∣ing there, Esay 65. 10. which maketh much for this exposition, and therefore according to it I conclude, that it is meant she should have vineyards, and fruitfull pastures, spirituall joyes and riches: and she shall there as in the day when she came up out of the land of Egypt: that is, the Egyptians being drowned in the red Sea, Exod. 15. for so the faithfull in bearing the Gospel were full of joy, Act. 2. Act. 4. Act. 8. and to expresse this joy we are bidden to sing * 1.67 Psalms and hymns.

Touching v. 18. I will make a covenant, Calvin understands it literally, as for sin all creatures are ready armed against man, as against the Egyptians, Assyri¦ans, * 1.68 and the children of Bethel, and it is threatned Deut. 28. so sin being for∣given, as it is, to the faithfull, they shall no more be indangered by them, but God in his providence will take care over his, that they shall be safe from them. For those that are not thus protected, see in what dangers they are

every where, Amos 3. 19. And all this he applyeth so to the Jewes returning out of Babylon, that he extends it to the faithfull under the Gospel also. But because after beasts he speaketh of the bow and the sword, which should cease; I rather think with Lyra, that men, enemies to the Gospel, are to be under∣stood, either when God over-ruled them, to cease from persecuting, or con∣verted them, as Constantine.

And I will betroth thee to my self in judgment and justice: that is, in judgment be∣ing on thy side and against thine enemies; and in justice, justifying thee by * 1.69 saith from thy sins; for which faithfulnesse is also expressed v. 20. in loving kindnesse and mercy, not for any merit of thine, but for my meer mercies sake.

And I will hear the heavens: this is spoken with a gemination for the certain∣ty of his hearing; and the meaning is, whereas the heavens being full of wa∣tery * 1.70 clouds, desire to empty and disburthon themselves by distilling them, so I will hear and grant this their desire; and whereas the earth being dry, de∣sireth irrigation by showrs from heaven, so the heavens by raining shall hear this her desire; and whereas the corn desires to grow plentifully, and so doth the Vine and Olive tree to bear fruit, the earth being watered from heaven shall hear them, so that they shall abound in fruitfulnesse, and hear Jezreel, or the faithful hitherto comforted, who are the seed of God. So Euripides, cum est sicca tell us imbrem amat: cum turget aether imbre, cum caelum tumet: affectat ut in telluris * 1.71 sinus cadat. So Aristotle citeth him Ethic. l. 8. c. 1. The meaning of the Pro∣phet, is not only that the faithfull be blessed with all manner of increase of heaven and earth, but with riches of grace. And I will sow her in the earth, that * 1.72 is, the Church set forth by the name of Jezreel, Gods seed, all over the world by my sowers the preachers of the Gospel, as Mat. 13.

From all which we may gather, that God is not reconciled or in a way of [Note.] mercy, when in any kingdome men rage like wild beasts one against ano∣ther, and wast and destroy one another in war, and the weather is unseasonable and the fruits of the earth scarce. For when a people professing his faith exe∣cuteth his judgments and righteousnesse, faith given is duly kept and mercy and loving kindnesse is exercised, they are as a wife betrothed to the Lord, and all manner of blessings shall certainly follow, otherwise God will not be as Isbi but as Baal unto them to their ruine.

CHAP. III.

GO yet, Love a woman beloved of her friend: Here the constant love of * 1.73 God towards the Jews in particular is further set forth, who so un∣gratefully rejected him coming amongst them, and were therefore by him judged, and remain under his judgments to this day, a scattered and despised people in all countries and nations. For to signifie this Hosea is bidden to go love a woman beloved of her friend. This woman being the Jewish Syna∣gogue, her friend the Lord, who had alwayes shewed singular love unto her, and although for her crucifying of Christ his dear Son, he dealeth long so se∣verely with her, yet as an Hosea, that is, a Saviour; he loveth her still, and will in the last dayes shew it when they shall be converted unto him, as in the last words of this chapter.

Some expound it of the Jews returning after many dayes out of the Baby∣lonish * 1.74 captivity, but Jerom and Lyra, as hath been said. And against the other make divers things here spoken of: that he saith they should be without a king, and a Prince, whereas the Jewes in that time were not, for Jehoiakin lived many years after, and was advanced by Evilmerodath the K. of Babylon: and from him came Salathiel their Prince, and Zorubbabel, although none of them acted as King or Prince till their return.

2. After this long space of time they have David their King, which could not be Zerubbabel, for neither was he a King, nor ever thus called.

3. It is said that this should be in the last dayes, whereby the time of the Gospel is alwayes set forth, all the time before being called old, as Heb. 1. 12. but these novissima tempora, because all things are now new, yea, and at the lat∣ter end of them the Jewes shall be new creatures, as all be that are in Christ, and then the world shall be destroyed and God will make a new heaven and a new earth. * 1.75

To leave that exposition then to the Authors of it, amongst whom Calvin ingenuously confesseth, that by David spoken of in the Prophets, Christ is al∣wayes set forth, and therefore this long time of the Jews being without a King, &c. must be understood of the time immediatly going before their imbracing of the faith of Christ, and therefore not of the time of their captivity: for then they had not David for their King, neither can it be understood of the time immediately going before Christs coming and after their return, for then they had Princes and Priests and Sacrifices. And what remaineth then, but to understand it of the time that now is, at the end whereof the Jewes shall turne to Christ? and herein Gualter and Tossarius also follow Jerom.

But to come to the words in particular, Love a woman beloved of her friend, or neighbour, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth either. This is commonly understood of another woman besides her, whom he was first bidden to take to wise, ch. 1. But some rather think the same Gomer to be meant, who after that Hoseah had marryed * 1.76 her had other Lovers, that is, Gods, with whom she committed spiritual adul∣tery. But he must love her still, to shew, that although the Church of the Jews were adulterous, yet God still loved her, and at length will manifest it, albeit in the mean season she be in misery. For if by a woman beloved of her friend, that is, her husband; as some say, another woman a wife to some other man were meant; Hosea were bidden to do a thing unlawfull: or if one never marryed before, the similitude would not hold, for Judah set forth by her was marryed to the Lord, and in convenant with him; but because she had joined her selfe to other Lovers, she should be shut up, as it were, a long time, but by the Lord beloved still, that is, a remnant of them, howsoever many years first passed, before that any such love of his appeared towards her, and according to this the Apostle saith, they are enemies in respect of the Gospel, but * 1.77 beloved for the fathers sake. And to make it yet further appear, that the woman here spoken of was a marryed woman; it is added, yet an adulteresse; and the Church of the Jews long was ago by the Lord marryed to himself, for he saith further, according to the love of the Lord towards the children of Israel, that look to other Gods and love flaggons of wine, for the Lord loved that Church formerly and married her, and still, although it appeareth not, he loveth her secretly, purpo∣sing one day to shew it.

The meaning then is, Love the woman whom before thou tookest, al∣though an adulteresse, for so the Lord loveth Judah, although looking to other Gods as friends and worthy of her love; and thus thou shalt set forth the Lords love towards her, and that, which in love he will doe for her in the end.

But what is it that he addeth, and love flaggons of wine? some think drunken∣nesse, for with this sin the Jews are often charged, Esay 5. Esay 28. &c. and not with Idolatry only, which also seemeth to me most genuine, because Ido∣latry went not alone, but together with it all manner of excesse of riot, free drinking of wine and venery, which wrought much upon vain and luxurious persons to make them turn Idolaters, as Numb. 25. the Hebrews were temp∣ted by the Midianitish women and idolatrous feasts to their Idolatry. And of their custome in such superstitions, Belshazzar and his Princes may be an * 1.78 example in the night that Babylon was taken, they being all drunken and their concubines with them; yet some going to the word here used 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signify∣ing fundamentum, understand old leaves being rotten, that fall to the bottom of the vine, being good for nothing; and hereby the vanities of Idolatry: but it is best to retain the proper sense, see ch. 4. 11.

So I bought her to me for 15 pieces of silver and for an omer of barley, and halfe an * 1.79

omer: Hereby it should seem that the woman by him formerly taken, was not meant, for he needed not to buy her, seeing she was his wise before. But this is easily answered, she was gone from him and followed other lovers; therefore she being not willing otherwise to return unto him, he bought her as if he had never had her before. But it was a poor price that he gave 15 she∣kels of silver and an omer of barley; sith that in case an Oxe goare a maid servant, * 1.80 the owner must pay 30 shekels; hereby then is intimated, that this woman was now in a base and poor condition, for she setteth forth Judah spoiled by the Caldees, and made slaves and captives, and so bought and sold for little. The word argenteus here used, signifieth denarius, apenny, which was the same with drachma, a piece of 7^{d. ob.} Junius for pieces of silver, hath shekels of silver, gi∣ving * 1.81 this for a rule, that when pieces of silver are spoken of, shekels are meant, and shekels of the Sanctuary. But as hath been by me already shewed upon Acts 19. it is a piece of no more then 7^{d. ob.} a shekel common 15^d. the shekel of the Sanctuary twice so much: and when shekels are meant they are com∣monly named. For an omer and half of barly, Hebr. it is, omer, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 rendred by Calvin, half a corus, and so in Vulg. Lat. a core and half, by Junius an homer and half, and how much an omer is, see Exod. 16. 36. the tenth part of an ephah, answering to our bushell, or somewhat more, as I have there shewed. Lyra and Tossarius following Jerom, and for an homer reading corus and half, and determining corus to be 30 measures, hereby understand 30 dayes, unto which 15 being added, as being the halfe core, together they make 45. and the 15. pieces of silver spoken of before, 15 dayes; saying, that hereby is set forth the coming of the children of Israel out of Egypt the 15 day of the first month, and their coming to Mount Sinai 45 dayes after, that is, the first of the third month, Exod. 19. But this Calvin rejects as childish, and no better is another devised by Lyra, viz. by 15 shekels or pieces of silver understanding 15 Prophets, 3 greater and the 12 smaller, for Daniel is by Jerom put amongst the Hagiograph; and by 45 meastures, 45 generations reckoned up Mat. 1. to 42, unto which 3 Kings there omitted being added betwixt Joram and Ʋz∣ziah, the number of 45 is made up.

But what do I trifling out the time in recounting these, when as Ribera himself rejects them and closeth with Calvin, though covertly pretending it * 1.82 to be his own? and this is Calvins, Hereby is nothing else meant, but that Judah by this woman set forth, was now poor and base, yet injoying in this poor estate some fruit of Gods love although but a little, having some money still, and some course means of living, an homer and halfe of barley meal, one of the smallest measures and the coursest grains fed upon only by poor folks in time of scarcity. And Gualter following the same noteth, that God giveth * 1.83 the Jews mony and provideth for them so, wheresoever they be even at this day, and howsoever oppressed, that they have wherewithall to live, and some∣time grow rich to the admiration of all men. And herein do I rest also, only I conceive further, that in the number of 15 and one and an half, some further mystery lyeth touching the time in which to keep her in this poor manner this is given, whilest the time cometh of her conversion, and so 15 pieces may happily set forth 1500 years since her rejection, Jerusalem being destroyed, and one omer and an half 150 years, at the end of which time being here called many days she shal have the veil taken from before her eies according to 2 Cor. 3. and so see Christ to be the true Messiah, whom they yet hate and persecute. And if so, their time will be about anno 1720. but herein I make bold only to spend my conjecture.

And I said, thou shalt abide for me many dayes, &c. The Lord hereby shewed, that * 1.84 he would not immediately take this his wife again, but in this poor conditi∣on she should remain a long time, till it should be his pleasure to take her, which he would certainly do at the last, for which he saith, I will be to thee, but in the mean season she must not commit adultery any more with other gods, * 1.85 as she had formerly done. So that he meaneth this should be for her castigati∣on in respect of sins past, and specially the great sin of refusing the Gospel

•…•…fered unto her. And to expresse her misery further in this long time he •…•…h, she shal continue many days without a King, a Prince, a Sacrifice, an Ephod, &c * 1.86 •…•…phim; whereby he intimateth, that for a people that have used to live under a sing, to be without, is a great miserie, that we may acknowledge the benefit •…•…f Monarchy and aspire again after it, when we want it. According to this prophesie the children of Israel have been without a King or Prince of their own ever since the destruction of their City, and without Sacrifice, because •…•…o sacrificing might be but at Jerusalem, in the place by God appointed, from which they live still exiles. The Ephod, without which it is also said that they •…•…ould be, was the high Priests garment gloriously made and set with preti∣ous * 1.87 stones, whereby he gave answers. And therefore when Abiathar fled from •…•…l to David; he carryed with him the Ephod, 1 Sam. 23. 6. and hereby Da∣vid being in Keilah, inquired of the Lord, v. 9. And it is shewed that as they should be without divine worship, or instruction all this long time, so they should not live in their old superstition by Idolatry, as indeed they do not, wheresoever they be dispersed at this day.

But what meaneth he in saying, they should not only be without an image but a teraphim also? There were two sorts of Images, the one called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Statue, being the similitude of any such creatures as the heathen worshipped, of beasts and sowls and creeping things, as Rom. 1. 23. the other Teraphim, be∣ing the similitude of a man, for it is said of Michol Davids wife, that she laid an * 1.88 Image in his bed, shewing it to them that came to kill him, whereby they were deceived; which is Hebr. called Teraphim, and Gen. 31. 19. where the translation hath Images, Hebr. it is Teraphim, and Judg. 17. 4, 5. it is said, that Michah had graven and molren Images, which are also called Teraphim: of this R. David Kimhi saith, that it was an Image whereby they saw things to * 1.89 come, the Devil giving answers thereby: so likewise Lyra, Vatablus, Clarius, and Isidor. but this is doubted of by Calvin, who makes no more of Teraphim but Images in common. But of this, see more in my Exposition upon Judg. 17. 5.

Afterwards the children of Israel shall return and seek the Lord, and David their King: * 1.90 and this he saith shall be in the latter dayes, Hebr. in the end of dayes, that is, when the World is now near unto an end. By David Christ being understood, as hath been before said, of the same phrase setting forth the time of the Gospel, soe Esay 2. 2. of David in this sense, Jer. 30. 9. Ezek. 34. 23.

In that the Lord is said constantly to love Judah, the children of Israel even in [Note.] the midst of her grievous sufferings, here is comfort for the faithful, even when the Lord seemeth to be most offended with them by their lying long in miserie, as they did in the Primitive Church, he loveth them still, and this he will one day shew, yea, although by their sins they have brought this miserie upon themselves. For all that be of the election shall rise again by repentance, and seek the Lord, and whoso seeks shall find, Mat. 7. 7.

CHAP. IV.

HEar the word of the Lord ye children of Israel. The Prophet having hither∣to * 1.91 taught by signs, now addresseth himself further to the ten tribes, to whom he was specially sent by words of commination for their sins, as an Herald denouncing war against them, yet Judah is not excluded, but spoken to also by the name of her mother, v. 5. for this was Jerusalem: and v. 15. in threatning them, 1. he inveigheth against their sins touching men, and then concerning God, v. 6. thus Lyra. But the Prophet putteth all their sins toge∣ther, v. 1. yea, and the want of the knowledge of God also, we may rather di∣stinguish thus:

1. He mentioneth their sins in generall, no truth, nor mercy, nor knowledge of God.

2. The sins against truth and mercy in particular, swearing, lying, killing, * 1.92 stealing, and committing adultery; for the lyar and swearer, the thief and adulterer

are without truth, the last dealing untruly because that through adultery strangers come to inherit in stead of their owne children. 3. The sins against God immediately are more at large set forth, vers. 6. to which before that hee cometh he threatneth destruction to man and beast, fowls and fishes, vers. 3. For by the sword and famine men being destroyed, other creatures that live * 1.93 upon the land perish also for want, see Joel 1. 18, 19, 20. Zephan. 1. 3. But for so∣much as a scarcity upon the land extends not to the fishes, how are they brought in also? Answ. That which is translated Sea signifieth either sea or pond, or lake, and by great droughts ponds and rivers have been dryed up, and the fishes have dyed. But it is to be noted, that whereas we render it with the beasts, Heb. it is in the beasts and fowles, and for these words, the fishes of the Sea shall be taken away, it is shall be gathered or added, it being meant, that men, who were the inhabitants of the land should be punished in the beasts and fowls dy∣ing through famine, and not only so, but whereas they had part of their living from fishes, they should perish as the other, which is meant by their being added. For Gods wrath for the sinnes of men is not provoked against the beasts and other creatures, but what is suffered by them is suffered by their owners, * 1.94 and such, as for whose use they were created, and to whom the power of them is given. Yet let no man strive to reprove another, for thy people are as they that strive * 1.95 with the Priest, that is, although this heavy judgement shall come and they be threatned with it, yet I know, that they will take no warning to amend their lives, so that all reproofe will be but vain to them, for they chide with the very Priest, when he reproveth them, one saying, Am I not old enough to know what to doe to or how to live, but thou must tell me and reprove mee for this and that? another, Ah base fellow, I am a better man then thou, how darest thou then thus boldly to controule me in my wayes? I will not be re∣proved [Note.] by thee, as the Sodomites stormed at Lot, when he reproved them. They with whom it is thus are incorrigible and near to destruction, and who so la∣boureth to keep it away from them laboureth, but in vain; see the like Esa. 1. 5. and here vers. 14.

Therefore they shall fall in the day, and the Prophet in the night, and I will destroy thy * 1.96 mother. Heb. that day, that is, at the time set for the executing of these judge∣ments, and the false Prophet in the darknesse, wherein he hath led thee, meant by night. Calvin, the day is spoken of to shew the sudden and open carrying * 1.97 away of the Israelites into captivity, and the night for false Prophets, to shew that they should suffer likewise immediately after them, as the night follow∣eth immediately after the day. But it is said, the Prophet with them in the night, so that it cannot be meant of one falling presently after another. And there∣fore in the vulg. Latine the word night is distinguisht from the former words thus, thou shalt fall in the day and the Prophet with thee, and in the night I will make thy mother silent, expounded by Jerome of the Synagogue or Jewish Church, as al∣so * 1.98 Calvin expounds it, and noteth it to be thus said, because they gloryed so much in the Church, the children whereof they were, and therefore thought that no such judgements as were threatned, could possibly come upon them. But he saith that even this Church should be put to silence and not be able to bragge so any more, when the night of her calamities should come. The reason of the difference is because 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifying and, is joined with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and of this word properly signifying to be silent, cometh another in Niphal sig∣nifying to cut off. But the vulgar may well be justified and stil retained, because 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is many times redundant, and there is no need here to goe to any other sig∣nification, but to make silent. For the understanding of the Synagogue by her mother, see before chap. 2. 2. and Lyra more restrainedly will have Jerusalem * 1.99 meant, which according to the letter was taken in the night when the Caldees brake in.

Having thus inveighed against their sins by two, 1. Generally, truth and * 1.100 mercy and knowledge of God wanting. 2. Sins of men against men, now thirdly, he cometh to sins against God. 1. Saying, my people are destroyed for want of knowledge, that is of the knowledge of God and of his Laws, and herein the

Priests were guilty as well as the people, because thou hast rejected knowledge I will reject thee, that thou shalt be no Priest unto me. As there were two sorts of Pro∣phets, so there were two of Priests, the good, with whom they are said to contend, and the wicked, who together with the people persecuted the Pro∣phets, yea were ringleaders to them, as we read that Pashur was against Jere∣miah, Jer. 26. And these are said to have rejected knowledge, because the know∣ledge given them by the Prophets of Gods judgements to come for sin, that there might have beene a reformation, they despised, and set light by, conti∣nuing as void of all knowledge that might have done them good, as if they had heard nothing thereof. And by their means the people slighted them al∣so, and waxed bold notwithstanding to sin, thus increasing their sins. For he taxeth the Priests so, as that he inveigheth against the people also, as being most ignorant. But how saith he, thou shalt be no Priest unto me, when as they in the Israel were already no Priests of God, but of idols? Answ. They went yet under the name of Gods Priests, but the time should come that they should go so no more, but be accounted of no otherwise then the common peo∣ple, as followeth, vers. 9.

As they were increased, so they sinned against me. This was spoken of them in respect of their great prosperity in the time of the second Jeroboam, when they increased in children and wealth, but for this waxed the bolder to sinne, as thinking that God liked well enough of their doings, as is objected to the wicked, Psal. 50. therefore I will turn their glory into shame, that is, bringing them downe from so great prosperity to a poore and base estate, of which they should be much ashamed, as now they gloryed and thought highly of them∣selves for their prosperity.

They cat up the sin of my people and set their heart upon their iniquity, Heb. at their ini∣quitie * 1.101 they will lift up his soul. Here again he turnes to the wicked Priests, who in∣couraged the people in their sinfull wayes as long as they brought in Sacri∣fices good store from time to time, whereupon they and their families lived. For they that receive gifts, or duties from the people, as Mediatours betwixt [Note.] God and the people, doing nothing, whereby the people may be reformed by repenting them for their sins, and shewing the danger, wherein they are therefore, (as the end of bringing sacrifices to be killed and burnt in the fire was to demonstrate unto them, that they were in the way of destruction and then burning in hell, if they repented not: for which cause the bringer laid his hand upon the beast) but rather contrariwise promising them mercy, be∣cause they duly brought such sacrifices, did in effect eat up the sins of the people, because they ate that, whereupon they did bear themselves going on in fin. For the next words, they are also thus rendred in vulgar Latine, the meaning being, that in doing as hath been said, the Priests were an occasion of the peoples lifting up their heads with comfort and hope, notwithstanding all the abominations, wherein they persisted. Calvin, who also renders them * 1.102 according to the Hebrew, hath not onely this exposition in referring them to the people, but because the number is changed, for having said, they will eat up their sins, and at their iniquities, it is added, and they will lift up his soule, giveth another referring it to the Priests own soule, which by reason of the gain, that cometh in by the sins of the people, there being many sacrifices brought have much worldly joy and comfort, expressed by this, they will lift up his head. But I rest in the former, as taking the change of the number to make plainly for it, because the word people is of the singular number, unto which therefore the word his being a singular, fitly answereth.

They shall eat and not be satisfied, commit whoredome and not increase, A punish∣ment * 1.103 sutable to their sinne in eating up the sinnes of the people, as if hee had said, Of this their greedinesse of worldly gain, no good shall come unto them, for they may eat now, and fill themselves, and as men that pamper their bodies, nourish fleshly lusts, and follow them by whoring, as Elies sons sometimes did, but the time shall come, when of all their store raked together they shall not have wherewithall to satisfie their hunger, and their spurious shall be cut off,

they being left famished and childlesse. Thus God punisheth sin in the kind, worldly goods by sinfull means, and a numerous posterity in a short time coming to nothing.

Whoredome and wine, and new wine take away the heart. Of flaggons of wine, see * 1.104 before chap. 3. 1. Now he chargeth them againe with the same, and whoredoms also, which commonly follow upon surfeiting and drunkennesse. For it is a true saying, Sine Cerere & Baccho friget Venus, and again, Venus in vinis, ignis in igne furit. And when the wine is in, the wit is out, which is meant by saying, take away their heart. For if there were an heart to understanding, they would never have been for idols, which are but stocks and stones, as followeth, vers. 12. Or because whoredom is put first here, and then wine, spirituall whoredom may be understood, in committing which there was alwayes great execesse of riot, and for this make the words of vers. 12. The spirit of whoredomes hath caused * 1.105 them to erre, and they have gone a whoreing from their God. But what meaneth hee by saying, they ask counsell of stocks, and their staffe declareth unto them? There was a way of foretelling things to come amongst heathen idolaters by a staffe or arrow, as we may also gather, Ezek. 21. 21. where the King of Babylon is said to stand in bivio, to use divination, and that he made his arrows bright and consulted with ima∣ges, which kinde was by the Greeks called Rabdomantria, a prophecying by the staffe. Calvin thinkes that it is alluded to a blind man, that goeth by a staffe, * 1.106 for they being blinded as it were by errour, and spirituall drunkennesse, did as if a blinde man should ask counsell of his staffe, which is without all sense. For as this were extream folly in him to doe, so was it for them to consult with stocks, that is, idols, which had no more sense then a staffe. But be∣cause it is said, their staffe declareth unto them, or sheweth, it is better to understand it with Fossarius, as meant of a blinde man, who by his staffe feels and findes * 1.107 out the way to goe in. Yet I doubt not but as Jerome hath it, the Prophet herein alludeth unto one of the wayes of Prophesying of foretelling of things to come excogitated by heathens, called as was said before Rabdomanteia, of which and the rest Celius Rhodiginus writeth, lib. 7. antiqu. Lectionum cap. 29. and * 1.108 Gualter here reckoneth up Pyromanteia, Hydromanteia, Necromanteia, Geomanteia, Alphitomaseinteia, Cossinomanteia, &c.

They sacrifice upon the tops of mountains under oakes, poplars and elmes. Of high * 1.109 places, wherein they sacrificed contrary to Gods command wee read often before, and of oakes, Esai. 1. 19. and of groves having in them all manner of trees often. Here because they committed spirituall whoredome, it is threat∣ned that their daughters should commit whoredome, the like sinne being pu∣nished * 1.110 with the like, as in persons for idolatry given over to a reprobate sense. Of some of these and other trees dedicated to idols Virgil saith thus, Populus Alcidae gratissima, vit is Iaccho, Formosae myrtus Veneri, sua laurea * 1.111 Phoebo.

I will not punish your daughters when they commit whoredome. Thus here, but in * 1.112 the end of the verse, he saith, the people that doe not understand shall fall: the sense being that they should be left to the swing of their own filthy lusts, living notwithstanding for a time in prosperity, but in the end by one sudden fall they should come into utter destruction. Much like unto this is that which is said Psal. 49. Psal. 37. Job 21. For sometimes it is no favour to be spared when [Note.] a man or woman sinneth grossely, but rather a signe of Gods wrath, and that he meaneth suddenly quite to destroy them: contrariwise it is a signe of fa∣vour * 1.113 to be chastised for sin, Heb. 12. 9. Psal. 119. according to which Jerome saith well, He that is loved is corrected, but he that is neglected is dismissed, or let goe unpunished.

Goe not up to Gilgal nor to Bethaven. Here he speakes to the kingdom of Ju∣dah, wherein the Temple was, and worship and service of the true God, espe∣cially in the times of Ʋzziah, Jotham and Hezekiah, to confirm her against ido∣latry, unto which the kingdome of the ten Tribes had most foully degenera∣ted under the first Jeroboam, and continued as long as it was a kingdome, wherefore he speaketh of Israel, as desperately set upon this grosse sin, and

warneth Judah against it, and not to be drawn by his example, whereby hee [Note.] intimateth, that evill examples are of great force to corrupt us, that we may take heed of them. Touching Gilgal it was a most famous place for the cir∣cumeision * 1.114 of the children of Israel the second time, and the angels appearing to Joshua, and the Arkes being sometimes there, and thither Saul went to have the kingdome confirmed unto him. But why might not Judah goe to Gil∣gal? Sol. For the famousnesse of the place much idolatry was there commit∣ted, as we may see chap. 9. 15. All their wickednesse is in Gilgal, and chap. 12. 11. they sacrifice bullocks in Gilgal, their Altars are as heaps in the field. For it was the manner of idolaters to purchase the more credit to their idols to set them up in places of greatest note for holinesse, and therefore it seemeth, that Gil∣gal was thus abused, although not spoken of in the time of the first Jeroboam, but Bethel and Dan only, where he placed his golden Calves. Junius saith, * 1.115 that they are forbidden to goe to Gilgal, because it was a town bordering up∣on the kingdome of the ten Tribes, to shew that there is danger of being infe∣cted by idolaters to come and converse near to idolatry. For in describing the land of Judah he saith, that towards the north it looked to Gilgal, Josh. 15. 7. so that it was not in Judah, as Jerome saith it was, upon 1 Sam. 11. but very near unto it. But that was not the reason alone, why Gilgal was now forbidden to be gone unto, because there might be danger in conversing with idolaters, as they that dwell near one another often doe, but because Gilgal was most notorious for idolatries for all sorts. Touching Bethel, that was most noted for the idolatry with the golden calfe, and because it began first there, Dan is passed over in silence, and because more remote, so that they should not need to be warned against going thither. But the Prophet nameth not Bethel here, but Bethaven, the house of iniquity, as it signifieth, be∣cause it was turned such by Jeroboams setting up of an idol there. There was a place also properly called Bethaven, Josh. 18. 12. not far from Be∣thel: but of Bethel it is said, vers. 13. that it was formerly called Luz. There were two places of this name Bethel. 1. In the tribe of Benjamin, and the o∣ther of Ephraim, as may be gathered Josh. 16. where Bethel is placed in the lot of the children of Joseph, and yet that lot is bordered upon Luz, by which name Bethel was first called, but by Jacob, when God had appeared there un∣to * 1.116 him, Bethel, the house of God. Of Bethel taken by the children of Joseph, see also Judg. 1. 22. And of this Bethel pertaining to Ephraim, the chief Tribe that came of Joseph, and the head of the ten Tribes it is spoken in this place, under the name of Bethaven, as appeareth further, chap. 10. 5. But what meaneth he by saying further, neither shall ye swear, The Lord liveth, because it is said, Jer. 4. 2. thou shalt swear, the Lord liveth, see also Deut. 6. 13. 10. 20. Answ. The idolaters at Gilgal and Bethel, did not only swear by the Lord, but by idols also, giving to a dumb idol the title of Jehovah, as we may see Exod. 32. where a golden calfe being set up for a God it is said of the feast kept thereunto, that it was a feast of Jehovah. Thus to sweare was horrible impiety, and there∣fore Judah is forbidden it, or to sweare by the Lord and by idols also. For swearing is a part of Gods worship, and who so worshippeth idols cannot [Note.] worship him also, if he doth, it is abomination. And therefore the worship of the Papists exhibited to God is an abomination, seeing they worship I∣mages * 1.117 also and the Saints departed, and the covetous person, who is an ido∣later and the glutton and drunkard, that makes his belly his God, is abominable, hee sinneth in offering prayers or praise to God, Esai. 1. 14.

Israel is slidden backe like an heifer, therefore I will feed him like a Lamb in a large * 1.118 pasture, that is, out of they oak, as an heifer or bullock, that when it is yoaked to work slips it off againe and runnes away, therefore as lambs are put into large pastures to be fatted, that they may be killed, so shall they, being a while left unpunished, and in prosperity, in the end be utterly * 1.119 destroyed, according to vers. 14. thus Lyra, and thus Calvin, at the first, but because a lamb is not commonly fed alone, but being scattered from the flock * 1.120

runneth up and down, and is unquiet, as having no shepheard, he preferreth ra∣ther another exposition of scattering the Israelites here and there, farre and wide by this phrase meant, let the reader follow whether he pleaseth, but be∣cause feeding in a pasture, and being brought to poverty, feeding in a large pasture, and being bound and restrained, as they were, when they came in∣to the hands of their enemies, agree not, I preferre the former, for a time I will let them alone in their prosperity, that judgements may come more heavily and justly upon them, as also is further confirmed, vers. 17. Ephraim is joined to idols, let him alone, las v. 4. he had said, Let no man strive, &c. he shall * 1.121 be suffered for a time as incorrigible, without reproof, and without adver∣sity. But as vers. 19. they shall be ashamed. But before this it is said, vers. 18. * 1.122 their drink is isowre, Heb. their wine stinketh, a phrase setting forth how it is with drunkards, by much drinking of wine or strong drinke their very breath hath a stinking and offensive smell, and yet he meaneth not saith, Calvin, so * 1.123 much their drunkennesse properly understood, as their being like unto drunkards through the aboundance of their sins making them to stink before the Lord. And in the next words it is shewed, how this was, it is added, their Princes, Heb. shields (for such should rulers bee for their safety of the countrey) love, Give yee, that is, bribes, whereby the course of justice is stopped, so that men may doe what they lust, and that impune. Then ver. 19. he saith, The winde hath bound her up in her wings, that is, shee the Church of Is∣rael * 1.124 compared before to a wise of fornications shall be for her wickednesse suddenly carryed away as by the wings of the winde, a description of the Assyrians violent carrying away of the ten Tribes into captivity afar off Calvin saith it may be read also, shee hath bound up the winde in her wings, and then the sense will be, she hath soared aloft, as upon the wings of the wind through highmindednesse. But neither will the Hebrew so well bear this reading, nei∣ther doe the next words agree to it, and they shall be ashamed of their sacrifices, but with the former excellently, when they are carryed away, as hath been said, they shall be ashamed to be seen in such basenesse.

CHAP. V.

HEre the Prophet otherwise inveigheth against their sins, the sins of the * 1.125 Priests, the people, the Kings, saying, ye have been a snare on Mizpeh and a net spread on Tabor: whereby some think, is meant, that this is spoken in re∣gard * 1.126 of spies set to watch against mens going to Jerusalem to worship. But Calvin takes the plain meaning to be, that they acted the part of huntsmen, * 1.127 who set snares upon mountaines and spread nets for beasts to take and de∣stroy them, so the Princes of Israel by subtle and crafty means catcht the peo∣ple, and made a prey of their estates. And if it be thus understood, they are taxed for their tyranny joined with subtlety, and for this threatned with judgement, in that hee saith, judgement is toward you; not as some would have it, to you it belongeth to doe justice, for not onely the rulers, but the whole house of Israel are spoken to. Now two mountaines Mizpeh and Ta∣bor are mentioned, because they were noted for height and greatnesse. The vulgar renders Mizpeh, as an appellative, by speculation, but I see no reason for that, considering Mizpeh is not named alone but Tabor also, and there is the like reason, that one should be taken as a proper name as well as the o∣ther. Of Mizpeh, see Josh. 11. 3. of Tabor, Judg. 4. 6. Junius saith, that they were places, wherein they used to hunt, and therefore this allegory is * 1.128 most fitly made by them, from hunting Beasts, to the laying of snares either for oppression or seduction to idolatry, as some under∣stand it.

And the revolters are profound to make slaughter, Heb. And the decliners or fal∣lers * 1.129 away have made deep the slaughter, or gone profoundly to worke in killing; it an∣swers to their laying snares and nets, vers. 1. for why doe hunters lay snares

to take wild beasts but to kill them, and so the hunters of men, and because they do not this openly but covertly, here is another phrase of diving or digging deep by wicked policy, to hide what the ungodly got about. So Esay 29. 15. they dig deep to hide, &c. Calvin thinks, that by slaugh∣ter * 1.130 sacrifice is meant, which they being wicked an offering was no more ac∣cepted of then murther, as Esay 66. 3. at their hands who declined from, and were without the truth of religion, but in deep dissimulation made a shew of it: A very truth, but not so aptly following that v. 1. in this sense as the for∣mer, though I have been a rebuker, or correction to them all; that is, they cannot plead ignorance as the cause of their doing so wickedly, for I have by my Prophets instructed and reproved them from time to time, so that they are without all excuse.

Here they are terrified by this, that God knew of their doings, neither shall * 1.131 they have for their intolerable wickednesse any grace so much as to study to do better, but inevitably come to ruine, both Ephraim and Israel, the head and the rest of the ten tribes. And because Judah was also corrupted in the dayes * 1.132 of Ahaz, he threatneth that she shall also fall together. But is not the Prophet herein contrary to himself, ch. 1. 7. where having threatned Israel, he yet pro∣miseth Judah that she shall be saved? Answ. It is to be conceived that these Prophesies were written at divers times, then in the dayes of Ʋzziah and Jo∣tham, or of Hezekiah, Judah was comforted, because the true religion held them in Judah, but there came an Ahaz to reign, who corrupted all, and touching Judah in his time this is most probably threatned. Calvin distinguisheth other∣wise betwixt the faithfull in Judah, to whom that promise was made, and the * 1.133 wicked to whom this is threatned. But if the Prophet had meant so, good reason, that the faithfull in Israel, of whom there were 7000. even in the worst times, should have had something spoken to comfort them also. v. 6. They shall go with their flocks and herds, to seek the Lord, but not find him. This is spoken, lest they * 1.134 should think we wil use means to turn away the fal threatned from us, we will supply the Lord with abundance of Sacrifices, but this saith he, shall be in vain, as Esay 1. 12, 13. is shewed more at large. For the wickeds seeking to the Lord, and bringing him presents is of no avail, v. 7. they have begotten strange children, now shall a month devour them with their portions, and before this, he saith, * 1.135 they have dealt treacherously. Here they are accused of another great sin, viz. marrying strange wives, the daughters of Idolaters, by which wives they had children like them, so the Cald. and Mat. 2. 11. Judah hath dealt treacherously, and hath marryed the daughter of a strange god, makes it plain, that this is the meaning. For a months devouring them, he seemeth herein to point at the short time of Shallums reign, who by killing Zechariah the son of Jeroboam, attained to the Kingdom, but reigned only one month, neither did that wicked Zechariah be∣fore * 1.136 him reign any longer then 6 months: Jerom thinketh that it is meant no month should passe but they should suffer some losse: Gualter by a month * 1.137 understandeth a short time. But because Israel now flourished under Jeroboam, and his son was cut off by a months man, one that continued but a month after, I hold it best to understand it of him, by whom that wicked royal proge∣ny was devoured, and their portions, or inheritances, whereupon he doubtlesse seised, when he had killed him, as Ahab upon Naboths vineyard when Jezabel had wrought his death: or else understand it of Shallum and his adherents, whose royalty lasted but one month and then he was cut off.

Blow ye the Cornet in Gibeah and the Trumpet in Ramah; Cry aloud at Bethaven, as∣ter * 1.138 thee, O Benjamin. The Prophet having threatned Israel, now speaks to the other kingdom consisting of Judah and Benjamin, naming Benjamin, because it lay next to the kingdom of the ten tribes, in which Bethaven was, which he blddoth houl or cry aloud, as a people, amongst whom enemies are broken in to destroy them. For he speaketh of the destruction by the Assyrian,s as if it were now in acting: and in regard of this, he biddeth blow the trumpet in Gibeah and Ramah, (for the Vulg. Lat. hath buccinam & tubam) both signifying the trumpet, as the Hebr. words do: whereby he meaneth that they should

sound an alarum for fear, when enemies should come so near them in the king∣dom * 1.139 of Judah. For Gibeah and Kamah were both high and strong places in the tribe of Benjamin, and therefore having mentioned them, he concludeth, saying, after thee (O Benjamin,) Or as it is in Vulg. Lat. in one continued sen∣tence, behind thy back (O Benjamin) Ephraim shall be desolate, joyning to the end of this verse the beginning of the next, and thus the sense is made full, which otherwise is defective and imperfect. Blow the trumpet in thy high places (O Benjamin) to gather thy forces together for thy defence, for destruction is near unto thee, even at thy back all over Ephraim or Israel, for one is put often for another. Whereas Calvin by Benjamin understands the whole family of Joseph, as * 1.140 if in these words the kingdom of Israel were spoken to, I see no reason, why he should so expound it, sith that family was divided, Benjamin belonging to the kingdom of Judah, but Ephraim to the kingdom of Israel.

The Princes of Judah are like them that remove the bound: This is by Lyra ex∣pounded * 1.141 of that, which they did when the ten tribes were carryed away into captivity, viz. inlarging their bounds upon the lots of these tribes being then left void. But Calvin by bounds understands the bounds of the law, which * 1.142 through the fault of the Princes were removed, the people by their authority or evill example being carryed beyond them to all manner of sin and trans∣gression, and ••o he takes it to be a metaphor, gathering hence, that Princes and Rulers, who be wicked, are a main cause of sin amongst the people under [Note.] them, and consequently of overflowing judgments, as followeth, therefore my wrath shall break forth against thee like water: And they in particular shall lye deepest under when this floud cometh. And to this I rather subscribe, because he saith not that they removed the bound, but were like them that removed it. Moreover, that they of Judah incroached upon the inheritance of the ten tribes now is but a conjecture. We may also note here, what a great sin it is making liable to Gods judgments, to remove land-marks, but of this more properly see upon Deut. 27. 17.

Ephraim is oppressed and broken in judgment, because he willingly walked after the * 1.143 commandement, Vulg. he went after basenesse, sordes, and whereas 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the word here used signifieth precept or command: Ribera answereth, it is true 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that * 1.144 cometh of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but not which cometh of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for that is, sordes, such as idols are called, and that worthily. Wherefore the Vulg. is herein to be pre∣ferred, and then we shall not need to be put upon a doubt that otherwise ariseth here, shall any be punished for willingly walking after command: al∣though it be resolved, the commandment of Idolatrous K. Jeroboam is meant, not Gods commandment; yet is is a strange speech that it should be so said without adding the precept of men, as it is Esay 29. 13. if it must needs be so ex∣pounded.

But why is Ephraim said in this case, being so worthy of judgment, to be oppressed and judged? Sol. because the Assyrian King did not deal so with him, but out of tyranny and oppression, although on Gods part the judgment was justly inflicted.

From the sin objected, because they willingly went after basenesse, or filthy vanities, Note, that this aggravateth the sins of Gods people turning Idolaters, that [Note.] they do fo willingly, and not being by any force constrained: yet they are not justified that fall to this sin by constraint through fear of power. Mat. 10. 28. for they are not to be feared that can kill the body only, neither did the Apostles fear them Act. 4.

Therefore will I be to Ephraim as a moth, and to Judah as rottennesse, that is, soo∣ner destroying the one and after a longer time the other, as a cloth eaten * 1.145 with moths is soon marred, but it is longer before it rotteth, and so it came to passe: for the kingdome of Judah continued about 100 years after that of Israel or Ephraim: thus Lyra. But Calvin saith, that both the corruptions here * 1.146 spoken of are in wood, which insensibly decayeth hereby in a long time, and that he meaneth, that these two kingdoms should likewise decay by little and little, and not all at once, as by a floud; and this is followed by others ha∣ving

for rottenness, a little worm, that can scarce be seen, breeding in wood and decaying it, called teredo. I rather think, that in threatning to be as a moth to Ephraim, he meaneth that Ephraim should come to destruction as a cloth, to which the moth properly belongeth, and Judah as timber brought to nothing by rottennesse, but one in a shorter, another in a longer time. And that before the destruction of either kingdom coming by the Assyrians and Babylonians, their strength should by other means decay, and they should become kingdoms ruining and weakened by degrees by other wars, before those great and last Warres, wherein they should no longer be able to stand.

Then Ephraim sent to King Jareb, when he saw his wound. &c. Both the kingdom * 1.147 of Israel and of Judah waxing feeble and being wasted, first one, that is Judah, sent for the King of Assyria to help him, then the other submitted himself un∣to him for divers years, as counting it a safe course so to doe; but at length he fell from him to So King of Egypt, thinking by him to be defended, but he was destroyed notwithstanding; and at this the Prophet here pointeth, Ephraim went to the Assyrian, when Hosea submitted to Salmanesar, and sent to * 1.148 King Jareb, that is, the King of Egypt, by him to be protected against the As∣syrian, when he revolted from him. Jareb signifieth Contender, the Vulg. Lat. hath it, ultor, and to the Egyptian Lyra applyeth it, as I have hitherto done, but Calvin to the Assyrian; the proper name of some King amongst whom * 1.149 here meant was Jareb, because saith he, not two are meant here by Assyrian, and Jareb, but one; and it is not unusual to give to a King in stead of his proper name sometime a name made, to set forth his quality, as the K. of Sheshak, Jer. 25. 26. so here King Jareb a contentious King, who took part sometime with Israel and sometime with Judah, thus animating them against the Lord in their sinnes, to their destruction; and this is further confirmed to be the right, ch. 10. 7.

I will be to Ephraim as a Lion, and to Judah as a young Lion. Here by other simi∣litudes the Lord sheweth the destruction that should come to Israel and Judah * 1.150 one after another with more violence, then in the time that they were weak∣ned as by a moth, and rottennesse before spoken of; for the Lion teareth with great violence, therefore to shew that at the last they should be torn in pieces as it were by a Lion, by the Assyrians and Babylonians, he saith, that he would be as a Lion to Ephraim, &c. intimating yet again, that they should not both be destroyed at one time, but when the old Lion, the Assyrian, had done destroying Ephraim, the Babylonian, as a young Lion springing up, by taking the Assyrian Monarchy, in processe of time should destroy Judah.

I will goe and return to my place, till they acknowledge that they have sinned: This is * 1.151 not spoken to shew, that God chargeth his place sometime by removing from one to another, but he is said to goe and return when he appeareth not on his peoples side to revenge the cruelties exercised against them by their enemies, then he is said to turn away into heaven, and sometime in a cloud to hide himself, Lam. 3. 44.

CHAP. VI.

COme let us turn to the Lord, for he hath torn and he will heal us; Because he had said v. 14. ch. 5. I will be as a Lion, now lest the faithfull should despaire of * 1.152 ever being restored again, seeing Lions tear and so leave such as are torn and destroyed in that lamentable case, never looking back unto them any more to restore them to sanity, neither can they if they would: the Lord here com∣forteth his by his Prophet, by promising if they turn that they shall be resto∣red again. And it is to be noted, that he saith not Turn ye, but Let us turn, making himself one amongst others, and a leader to them, that no preacher may think he acquits himself well when he preacheth repentance to others,

himself living in sin, but when he joineth to his teaching his own example of * 1.153 holy and unblameable living.

After two dayes he will revive us, and the third he will raise us up, and we shal live in * 1.154 his sight: Here according to the common exposition of all Ancients the Pro∣phet passeth from the delivering of the Jews out of the Babylonish captivity, and bringing them out of their power, whom he had used as a Lion to tear them, to the most famous deliverance from the roaring Lion the Devill, and deadnesse in sin, by Christ rising again the third day and triumphing over principalities and powers. For he saith not in two dayes, but from two dayes * 1.155 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, two dayes being past when the third cometh, and that be∣times in the morning, to shew which it is added, v. 3. his going forth is prepared as the morning, as indeed he arose early in the morning at the dawning of the day. Whereas it is said, he will revive, not him, but us, and we shall live in his sight, it is to be understood, that there is so near a union betwixt Christ and the faith∣full, that the things done to him being the head, are common to his body the faithfull, God reviving him reviveth us, and making him to stand in his sight makes us to stand also; as it is said, Christ rising and sitting at the right hand of God in heaven, he hath made us sit together with him in heavenly places. And this is not at the first disliked by Calvin, but by and by he censureth it as * 1.156 too argute, holding the plain meaning of the place to be nothing else, but that although God doth not presently save and deliver his people out of mise∣ry, in which they lye dead, as it were, yet he will certainly, and this he cal∣leth it reviving of them after two dayes, the third day, that is, in a short time to him, however to men it may seem long; according to which Daniel also speaks of a time and times and half a time. Thus I grant it may also be generally applyed for the comfort of the faithfull in misery, but not expunging so fa∣mous a prophesie touching the main article of our faith; wherefore he al∣so in fine acknowledgeth this to be meant here: so likewise Gualter, we shall * 1.157 not erre if we shall say that the Prophet herein had respect to the mystery of Christs resur∣rection, although, he also understands it as an answer to a doubt that might trouble the faithfull in the long continuance in their miseries: for although deliverance cometh not the first or second day, yet it shall come at the length, the third day, a time certain being put for an uncertain, dayes for years, and those many, but with God as a day or two.

The Ord. Gloss. by the first understands the first age of the world under the * 1.158 law; by the second day, the time of Christs coming in the flesh; the third, of his glorious coming when we shall be glorified with him, which is not to be disliked: because the promise runneth upon two times, the first being passed over when the law had dominion, that could not revive. Rab. Solomon under∣standeth * 1.159 by one day the day of their deliverance out of Egypt, by two, the time of their deliverance from Babylon; by the third, the time of the Messiah yet to come: or by one day the time of building the Temple by Solomon, by two the building thereof by Zerubbabel, by the third, that which shall be built at the coming of the Messiah. But the Messiah being already come, these are vaine speculations.

Then shall we know if we goe on to know the Lord, and his going out shall be prepared * 1.160 as the morning: that is, when Christ is risen and his resurrection is preached, we shall know, that is, beleeve, if we follow the example of Christ in vertuous living and doing good: for he must thus follow the Lord that will know him to life eternall, as Joh. 17. 3. and then the Lords going out in preaching shall be as the morning for light, in respect of true light and comfort, that shal come to every such beleever, and he shall come to us as the rain, that is, in his hea∣venly doctrine, whereby we shall be refreshed as the earth by showrs of rain, and made to grow in grace as the grasse when rain falleth, a similitude used before, Deut. 32. 1. & Psal. 72 6. This is not liked by Calvin neither, for he * 1.161 saith, some understand a more full knowledge of divine mysteries under the Gospel then formerly: but the meaning is, that if we turn to the Lord in the darknesse of misery, the light of deliverance and prosperity again is pre∣pared

as the morning light after a dark night, and then we shall know and find by experience all to be true touching healing and binding up, that he hath promised, and this shall be no lesse refreshing to us, then the rain to the dry and thirsty ground, making the grasse and corn before searing away and dying, to waxe green again. All which is good and true, but not all the truth here set forth, nor the chief comfort which is in knowing God to be the only true God, and Jesus Christ whom he hath sent. And the dew of Christs youth * 1.162 is said to be from the womb of the morning, and he is said to come as the rain upon the mown grasse, Psal. 72 6. wherefore the Prophet goeth on in declaring the comforts of the Gospel by the knowledge that should then abound, being as a day to the nightward that went before, Rom. 13. 12. the morning whereof was the first going out of the light in preaching, and the rain the same Christ preached to true beleevers: for although comfort in being delivered from misery be set forth by light sometime, yet not by morning or rain, as in this place.

Therefore I have hewed them by the Prophets and slain them by the words of my mouth, * 1.163 and thy judgments are as the light that goeth forth: Having comforted the faithful in Israel and Judah, v. 1, 2, 3. he turneth to inveighing against the wicked again, v. 4. what shall I do to thee (O Ephraim?) your goodnesse is like the morning * 1.164 dew, wicked hypocrites are so inconstant in a good way, that being now brought into it they soon goe from it again, so that it maketh even the Lord himself to study what to do unto them. Men in whom there be good moti∣ons, [Note.] but vanishing, are so desperately evill, that they are not by any means to be dealt withall for their good, but after all pains, that may be taken with them for their conversion, they must needs be destroyed, as after their horri∣ble sins ripped up, it followeth, ch. 7. 13.

Therefore I have hewed thee by the Prophets, Hebr. I have cut off in the Prophets, the Vulg. Lat. hath it dolare, to plane, expounded by Lyra, I have dealt with thee * 1.165 as a Carpenter by a piece of timber that is knotty, by sharp reproofs of the Prophets sought to make thee more smooth, and fit for the spirituall build∣ing, and slain thee by the words of my mouth, that is, foretold, and threatned that thou shalt be slain for thy sins by enemies coming against thee; which threat∣nings my Prophets have uttered as I required them, and so their words were the words of my mouth: thus also other Expositours generally. Only some, saith Calvin, because it is said, I have cut off in the Prophets, understand it as if he had said, I have cut off some of your false Prophets; but he followeth the for∣mer, * 1.166 which is best; and so the next words, I have slain them by the words of my mouth, are an explication of the first, this hath been my way to smooth them, by sharply threatning them with destruction, being hereunto forced by their intolerable wickednesse, although of my selfe I am mercifull and gracious. From hence note, that the words of God spoken by his Prophets are not a [Note.] meer wind, as it is of words commonly said, but as a sharp cutting plane to smooth and frame the hearers into square and equall dealing, or if they will not be thus smoothed, they are as a sharp sword to slay them; which all the disobedient shall one day find and fee••, when destruction cometh as hath been threatned, and there is no evasion: and thy judgment is gone out as the light, that is, this destruction to come for sin is not darkly set forth, so that men may excuse themselves, saying, we know not, neither did foresee this great dan∣ger, but plainly and evidently as a thing set in the light.

For I desired mercy and not sacrifice, &c. How this is to be understood, see Mat. * 1.167 9. 13. 12. 7. in the first of which places it is said, that when Christ sate at meat amongst Publicans, they found fault therefore with him, as being con∣vinced hereby to favour the wicked, and consequently to be one of their num∣ber. But against this he saith, the whole need not the Physitian, but the sick; and goe and learn what this is, I will have mercy and not sacrifice, as if he had said, yee think that ye acquit your selves very well in doing sacrifice, although ye goe on still in your sins: but the Lord contrarywise accepteth best of the con∣version of sinners, and of those that labour in this work: but of such as duly

offer sacrifice, but live still in sin he accepteth not at all, but they are an abo∣mination to him. In the other place his Disciples plucking the ears of corn upon the Sabbath day, and being for this censured, he saith, If yee had known what this meaneth, I will have mercy and not sacrifice, yee would not have condemned the innocent, that is, I stand not so strictly upon my ceremoniall Laws touch∣ing outward performances, but that when the necessity of my creatures re∣quireth it, I would have them give way thereunto, allowing my people ra∣ther to work upon my Sabbaths then starve for hunger, or to pull a beast out of a pit, rather then that by lying there it should dye, Sacrifice being put for all externall Service required by Gods Laws. Some understand it as ha∣ing reference to vers. 4. Thy mercy is as a morning cloud, for so the word signifi∣eth, and the same word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is here used againe, as if the Prophet had in the name of the Lord, said, thou didst sometime shew mercy, but this held but a short time, for which and for thy other sinnes I hewed thee, &c. And wouldst thou know the cause of this my harsh dealing with thee? I will have mercy, I delight more when mercy is constantly shewed, then when sacrifices are duly offered Calvin noteth that two things are here joined together, mercy * 1.168 and the knowledge of God preferred before all burnt offerings, by mercy un∣derstanding kindenesse towards men, contrary to which is not only hard∣heartednesse towards the distressed, but also rigid dealing with our brethren, according to which both the writings of this place by our Lord are made: for they were against the Pharisees, who were rigid censurers of Publicans, and then of his Disciples. By the knowledge of God hee understandeth not not onely the theory, but Faith to beleeve in God and in Jesus Christ, so that these two together are here commended unto us, without both which all ex∣ternall service done to God is vaine, neither must these be disjoined in us, but goe together as inseparable, seeing he doth not know nor love God that * 1.169 loveth not his brother, neither is mercy to our brethren accepted of without the knowledge of God, which is the same with faith, for which it is said, this * 1.170 is life eternall to know thee, &c. as of faith, he that beleeveth hath everlasting life, and without faith it is impossible to please God. But in denying sacrifice, as I have said upon Psal. 41. he meaneth not, that sacrificing might be neglected at the will of men in the time thereof, but onely hee saith thus to drive men living in sinne from all confidence herein, it never being the will of God, that wicked men should thus serve him, but the mercifull and faithfull.

But they like men have transgressed the covenant, Heb. as Adam, whereupon Lyra following the Vulgar that also hath it so, as Adam having received a commandement against eating of the tree of the knowledge of good and evill * 1.171 soon brake it and brought death upon himselfe and his posterity, so Israel and Judah being by Covenant bound from idolatry and all other foul sinnes, begun soon to transgresse it, and therefore the Lord was about to slay them, as vers. 5. I have slain them by the words of my mouth. Calvin counteth this frigid, and therefore saith, that hereby is meant, as men are commonly inconstant, * 1.172 how strongly soever they binde themselves by Covenant, and keep it not, so these peoples. But he also mentioneth another of some, yet rejecting it, viz. they have transgressed the Covenant made with me, as if it had beene made with man, neither indeed will the words bear this sense. But as the sense given by him is good, as man, being opposed to God, who is constant and certain for his part in keeping Covenant, so is not the first to be misliked, but ra∣ther to be preferred, for so much as it is man in the singular number and not men in the plurall, and the similitude agreeth so aptly, as hath been said and according to this Tossarius in Paraph. expounds it.

Gilead is a City of them that work iniquity. Of the first giving the name Gilead, see Gen. 31. 47. an heap of stones there gathered by Jacobs appointment for * 1.173 a witnesse betwixt him and Laban, caused him so to call the place Gilead, as Gilead signifieth an heap, he called it also Mizpeh, a watch; Gilead lay on this side Jordan, where the Tribe of Reuben and Gad, and halfe Tribe of Manasseh had their inheritance, Deut. 3. 12, 13, and Gilead otherwise called Ramath-Gilead,

was a City belonging to the Tribe of Gad, and made a city of refuge, Josh. 20. 8. and all the Cities of refuge were assigned to the Priests, Numb. 35. 6. and Levites. So that we may hence gather, that Gilead belonged to the ten Tribes, and was first famous for Levites or Priests, dwelling there, and the Sanctuary had there for such, as having casually killed any man, when they were unjustly persued to be revenged by shedding their bloud. But now it seem∣eth that the Priests dwelling there, that should most of all others have abhorred bloudshed, and therefore were set to be protectours of the innocent, were turned horrible shedders of the bloud of others, which was a most loud cry∣ing sin. And this is here by the Prophet taxed, as a chief cause of Gods wrath, that a City of such note, and consisting of men of so holy an order, was thus greatly degenerated. Gualter saith, that the Priests here inveighed against were not lawfull Priests descended from Aaron, but such as consecrated them∣selves in Ieroboams time, 1 King. 1. 13. the lawfull Priests being gone, ever since the division of the kingdom in Jeroboams time, to Jerusalem, where the true God was at the first served, but by the kingdome of Israel his golden Calves. And these Priests most probably placed there in stead of them that were gone are here complained of as murtherers, because out of their zeale to idolatry, to which they had dedicated themselves, they treacherously sought to bring to destruction such as they could take going to Jerusalem to worship there at festivall times appointed by God, by accusing them that they might be apprehended and slain: And to this the words agree very well, Gilead is a City of them that work iniquity and is polluted with bloud. V. 9. And as troops of robbers wait for a man, so the company of Priests murther in the way by consent. For polluted with bloud, Heb. is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a beguiler or supplan∣ter about bloud, so called because that by all the cunning meanes that they could, the Priests of that City sought the bloud of the true, worshippers of God, and for these words murther by consent, Heb. it is murther to Shechem or the shoulder, as Shechem signifieth. But how to make sense of it so I cannot tell, or how a shoulder should be drawne to signifie consent. There is ano∣ther signification of the word Mane or diluculo, betimes in the morning, and this agreeth excellently taking the bare word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as it is without supply∣ing to, as they doe that render it to Shechem, or By, as they they that render it by consent; render we it then, they murther in way early, and so their vigilancy to commit this bloudy sin is set forth. Neither were those Priests thus guilty of murther onely, but also of soule murther, as Lyra hath it, many by such means being made for fear to fall to idolatry. Now in naming Gi∣lead when he cometh in particular to charge the Cities of Israel more then any other, except Samaria, chap. 7. he intimateth that place to be the most notorious for wickednesse of all others, when as by setting it apart for a Sanctuary and a City of Priests it was expected, that least wickednesse should there have been committed. But indeed there was most, for which chap. 5. 1. which Mizpeh is the same with Gilead, as appeares Gen. 31. 47. is so accused. The Vulgar renders it Gilead is a City of them that work an idol, because the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth vanity as well as wickednesse, and an idol is vanity, and accor∣dingly Jerome saith, that in Gilead was the first idol set up in Israel. But he * 1.174 hath this onely from the Hebrew traditions, and not from Scripture, where∣by it appeareth rather, that Ophrah in Abiezri was the place, wherein Gideon the Judge first of all other Judges or Kings set up an Ephod for an Idol, which * 1.175 was the destruction of his house. For although the people worshipped Baal and Ashteroth before that, yet no Judge or Ruler ever favoured idolatry before but kept the people from it in their times.

I have seen an horrible thing in Ephraim, Israel is defiled: As the wickednesse * 1.176 before spoken of was done in Gilead, on the one side of Jordan, so in Ephraim, the principall of the ten Tribes, and indeed in all the kingdome of Israel, on the other side there were no less horrible villanies committed by idolatries and murthers, neither were they hidden, but seen by the Lord.

Also (O Judah) hee hath set an harvest for thee, when I turn the captivity of my peo∣ple: * 1.177

Having inveighed against Israel apart, now he doth the like against Iu∣dah, continuing yet his speech to Israel, and therefore it should not be read (O Iudah) as Calvin noteth, but Iudah hath set an harvest or plant for thee, for the word * 1.178 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth either. And the meaning is best given by Gualter, of all others. When I am thinking to turne away the captivity of my people of the ten Tribes, labouring their conversion from sin, that it may never come, Iudah hath set a plant for thee (O Israel) that is, a plant of idolatry, whereby thou art the more confirmed in the same, and hardened. And if it be rendered har∣vest it cometh to the same. Iudah hath furthered thee towards an harvest, which will be to thy cost, when for thy sins thou shalt bee cut downe by the Assyrians, wherein thou hast been the more stiffe by reason of Iudahs as∣sociating herselfe herein with thee. For to an harvest sometime, and some∣time to a vintage is a time of judgement compared. Hereby we may see how [Note.] dangerous a thing it is, when one Nation or man is incouraged by another in sin by his doing the like, especially from whom it was expected, that a better example should have been given, as it was from Iudah, wherein the Temple and the service of God was setled, the end shall be cutting down, nei∣ther shall they have any power to escape any more then the harvest the Sicle of the reaper.

CHAP. VII.

VVHen I would have healed Israel, the inquity of Ephraim was discovered, and * 1.179 the wickednesse of Samaria, for they commit falshood, and the thief cometh in, and the troop of robbers spoileth without. Because in the last words of chap. 6. hee had spoken of the turning of the captivity of his people Israel, that is, turn∣ing it away, that it might not come, shewing therein a willingnesse so to doe, as it hath been expounded, now he proceedeth to a reason, why it could not be, viz. their obstinate persisting in divers grosse sins, for Israel and Ephraim are all one, and this he meaneth by saying, when I would have healed Israel, the sin of Ephraim, and Samaria, which was the Metropoliticall City of the king∣dome, appeared so foul, that it was thereby hindered. Then coming to shew these sins in particular, he chargeth them first with such as were against men, vers. 1, 2. 2. With such as were immediately against God. Against men was their lying, theft, robbery, and robbing in troopes, being ready to kill such as they robbed, especially if any resistance were made. All which are most foul sins, and here not private persons singly addicting themselves to these wickednesses, are meant so much, as men armed by authority, who terrifie poor [Note.] men by their power, sending Troopers, if they cannot otherwise get that away from them, which they desire, a thing that we are too much used to in this kingdom, and therefore may be feared to be a forerunner of destructi∣on to the whole nation, which is so desperately sick of this disease, that it seemeth incurable, and so the danger unavertible.

And they consider not in their hearts, that I remember their wickednesse. These hor∣rible * 1.180 sinnes they commit, but carrying things as they doe, they think all to be rightly done, because by order from the higher powers, thus blind folding mens eyes: but they cannot blind mine, their sins, with which they are compassed round, are before my face in their odious colours, making them o∣dious to me, neither can I ever forget them.

For the second, their sins against God they follow, vers. 3. They make the * 1.181 King glad with their wickednesse and the Princes with their lies, that is, their King Jeroboam, who could no sooner by the advice of his Princes about him pro∣pound his new devised idolatry, but the people were as ready to comply * 1.182 with him as he could desire. And there was a lying Prophet that perswaded by lying the Prophet, who threatned him and his Altar, to transgresse the * 1.183 charge given him by the Lord, not to eat in that place, by which means Gods anger was stirred up against him, and by a Lion he slew him, which incoura∣ged

the King in his evill wayes, as gathering from hence, that the Prophet sent unto him was a false Prophet.

They are all adulterers, as an Oven heat by the baker, who ceaseth from raising after he * 1.184 hath kneaded the dough, till it be leavened; Heb. he will cease, or give rest to the City, from kneading the dough, Vulg. The City rested a little from mixing the leaven, till all was lea∣vened. Whereof the sense given by Lyra is; Jeroboam, heat the oven of idolatry, as it were; for he is here compared to a Baker, and having done so by making idols, he suffered the people to be quiet for a while, not urging them to it by pro∣pounding punishments at the first, but only commending it unto them, & this took effect as leaven, all his City of Samaria, and Kingdom being thus leavened with errour, voluntarily, for as there is a comparison made from leaven put in three pecks of meal, till all be leavened in a good sense, so the corrupt do∣ctrine * 1.185 of the Pharisees is compared to leaven. But whereas hee expoundth resting by forbearing to punish, it is rather to be held, if it be applyed to the City, or Kingdome, that he drew them to the idolatry proposed, by pre∣tending a rest from travelling so far as Jerusalem to worship: yet neither I am thus satisfied, because although the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth a City, yet here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is used coming of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to raise up, so that the best reading is, he will rest from rai∣sing having spread the paste; subaudi, with leaven till it be leavened; and thus the sense will be very good, that wicked King did even as the Baker by his bread: He meant to work the people, as the Baker his bread to the sowrenesse of ido∣latry, and for this end he laid a leaven by making golden Calves, and used policy by perswading to goe to worship them being near, a labour of going further off being thus spared, but whilest hee did thus he heat his oven into which he would bring them, that is, he provided all that he could to keepe them within the compasse of his Dominion, that they might not revolt to the Kingdome of Judah. And to a Baker heating an oven, he is the rather for this compared, because the fire of Gods wrath was thus kindled against them, as vers. 6. whereas in the beginning of the verse he saith, they are all a∣dulterers, he meaneth by spirituall adultery, that is, idolatry, to which they were stirred up being heat as with fire; they were so enflamed with a desire un∣to it, and thus they were as an oven heat by the baker to have the leavened and sowre distastefull bread of idolatry put into it. Gualter understanding corporeall adultery as well as spirituall giveth this sense, as a baker ha∣ving heat his oven doth not presently raise up his servants to knead and set in the bread, but having first rested till it be all leavened; so the people in∣flamed with lust, although not presently, yet after a while they break out into act, being throughly corrupted.

In the day of our King the Princes have made him sick with bottles of wine, hee * 1.186 stretched out his hand with scorners. Here saith the same Gualter another great sin is taxed in Israel, that upon the Kings day, most probably, of his inaugu∣ration the Courtyers ply him with wine, as if then for the honour of so happy a day both he and they must needs drink excessively, till he is even sick; but for this abuse he is so farre from distasting them the more, that he stretch∣eth out his hand with them, that is, joins in this excesse of riot, making much of them therefore. A great corruption not onely upon Kings dayes, [Note.] but at all other times of rejoicing for any inferiour Magistrate or Officer new∣ly come into office, or at marriages, there is no expression of joy without ex∣cesse, and hereby such wickedness is much the more promoted, when it is favor∣ed by the King, who indeed ought not to suffer such rioters about him, but to bring in men grave and sober, by whom he may be the more contained from any exorbitancy, as it is said of Henry the fifth King of England, that being before his coming to the Crown very dissolute, and a companion of dis∣solute persons, yet coming to it, upon the sudden he was so changed, that hee put all his dissolute companions from him, charging them never to come at his Court more. The vulgar Latine: The Princes began to rage from the wine, Heb. the Princes made sicke, or began to be sick through heat from the wine; but I rather think, that their making of the King sick is meant, as hath

been said, although Lyra understands it of an ardent desire stirred up in them * 1.187 to idolatry, as by wine the body is inflamed.

They are althot as an oven, they have devoured their Judges, and before this, * 1.188 they have made ready their heart as an oven whilest they lye in wait, their baker sleepeth all night, in the morning it burneth like a flaming fire. Here he further prosecuteth the similitude taken from an Oven, for having before spoken of the baker heating his oven, now he sheweth that being stirred up by the King their baker, their hearts were as soon heat, as he could desire, towards his idolatry, so that he thenceforth sleeping, their fervent desire went for∣ward to promote that cursed thing, growing from fiery hot into a flame in the morning, that is, betimes, no long delay being made. For their de∣vouring their Judges, this is meant of good Judges disliking, and impugn∣ing * 1.189 this wickednesse in Israel, them they cut off, so Lyra, or rather because it followeth, all their Kings have faln, there is none among them that cals upon me, this devouring is to be understood of their being devoured by this fire of ex∣tream heat to the same idolatry; for so all the Kings after Jeroboam certain∣ly were, none of them standing for the worship of the true God, but all for Jeroboams Calves, by which foul sin the Judges of the land were devoured or swallowed up also, Kings, Judges and Princes being all alike, but the ori∣ginall of all this next unto the King was in his wicked Princes, for which it is, they devoured their Judges.

Ephraim also is mixed amongst the people, hee is like a cake not turned: that is, in * 1.190 his idolatrous worship he doth not onely sin by the golden Calves, but as other Nations, by other idolatries being joyned with them in superstitions, as a cake not turned, that is, laid upon the coales to be baked, whereby it is fouled and made black, so Ephraim by this foul sinne and many more, thus Lyra, but Gualter better, they mixed themselves with the Nations about * 1.191 by consederacies with them, which was a thing by God interdicted, and by this means they came in their evill manners to be like unto them, where∣with [Note.] they that would not be tainted, must flee such consorting with them, as is commanded, 2 Cor. 6. And to a cake upon the embers or coals not turned he is compared, because such a cake must needs be burnt on the one side and dough on the other, and so neither side is fit to be eaten: in like manner Ephraim being burnt with the extream heat of affection to ido∣latry on the one side, dough through a vain pretence of the true religion on the other, was altogether unfit for Gods dyet, and so are all like unto him, [Note.] that have zeal as hot as fire to an erroneous way of worship, how ever they pretend the truth on their side, for none ever were zealous carryed after error, but in an opinion that it was truth.

Strangers have devoured his sirength, but he understandeth not gray haires are here and there upon him. Heb. hoarinesse, canities, is spread upon him, whereby their re∣fractary * 1.192 going on in sin is set forth. Israel was a strong Nation, but now is become weak either by confederating with heathens, or being fought a∣gainst and wasted by them: for either way, saith Gualter, the strength of a na∣tion decayeth, for even confederates coming to help eat up the provision, and must have pay, whereby the Nation is weakened. But Ephraim like a silly man having experience of this was insensible of it to be moved to repentance, yea having done thus a long time hath yet no sense thereof in this kind, inti∣mated by gray hairs. And this is added yet to aggravate his sottishnesse, be∣cause although men in youth want wit or consideration to make use of evill occurrences tending to their ruine, yet in age they use to be more considerate. This Calvin mentioneth, but rather preferreth another of gray hairs coming by miseries, although men have not bin long therein But for somuch as Israels afflictions were long by enemies about weakening him, I rather preferre the first.

The pride of Israel testifieth to his face. Vulgar Latine, the pride of Israel shall be * 1.193 brought downe before his face, expounded by Lyra, as his punishment following for sins so pertinaciously persisted in. The Hebrew signifieth either answereth

or humbleth, but because no good sense can be made rendering it thus, the other is better, he goeth on still to aggravate his sin, for that if he were brought to answer face to face, whether it were not thus, he must needs con∣fesse that it was and yet no grace to seek the Lord. * 1.194

Ephraim is like to a silly dove, they goe to Egypt and call to Assyria, when they go I will spread my net upon them. The Dove is ••et forth, Matth. 10. 16. by its in∣nocencie, here by simplicitie coming into the danger of the net through want of hear or understanding to take heed of the fowlers net, and to her is E∣phraim compared, who did flee, as it were a far off to Assyria or Egypt for help, not perceiving in the mean season, that by so doing, in stead of obtain∣ing help he came into the most dangerous net of all, the net of the Lord, who by the Assyrians was about to take and destroy him. Or because the heart is * 1.195 put for confidence, he is said to be a silly Dove without an heart, because timerous and fearfull and not confiding in God, which made him flee to humane help: to Egypt, 2 King. 7. 14. and before that to Assyria, chap. 15. 19. I will chastise them as the congregation heard; that is, saith Jerome, who * 1.196 reads it as not some few, but their whole congregation hath done, for there was a consent amongst them in sinning, according to the hearing of the Con∣gregation, whereunto Calvin addeth, that they made it to be heard, because in * 1.197 their wickednesse through their earnestnesse they made a great noise. Yet he hath another, as was heard many times in their Congregations, although they regarded it not to take heed of thus provoking the Lord, and this I take to be the best. And the words before going, I will bring them downe, aptly follow upon the comparison made, they did flye aloft, as the Dove, being conceited of their freedom from danger, having the whole heaven as it were to fly in, as they would, but they should be brought downe as birds un∣der a net lying upon the ground and no more able to fly, lying bound as it were, according to the signification of the next word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I will binde or chastise them, for it indifferently signifies either.

Here is shewed the cause why the Lord would be thus severe against them, * 1.198 they have forsaken me; for seeking help from men is a forsaking of the Lord, especially from heathens: and they have spoken lies against me, that is, in mag∣nifying * 1.199 their golden Calves, as whereby they were brought out of Egypt, as they did Exod. 32.

And they have not cryed unto me with their hearts, when they howled upon their * 1.200 beds, Heb. for they howled upon their beds; and according to this Calvin expounds it, as a reason whereby he proveth, that although they cryed unto him, yet their praying was but as an howling in the sense of their misery after the manner of brute beasts, not out of penitency for their sinnes: For none are so wicked, but in misery they will pray as the heathen ma∣riners with Jonah, and although in those corrupt times religion was greatly [Note.] decayed in Israel, and they worshipped idols, yet it is not to be thought but they had a form of worship in private, of the true God, with their lips, but not with their heart, and so worshiping him thus, are by him censured as how∣ling * 1.201 and not accepted of as praying, for true worshippers worship God in spirit and in truth, and such as honour him with their mouths, and not with their hearts, are rejected. And in speaking of their beds, he secretly taxeth such amongst us as pray not, but in their beds halfe asleep and halfe awake; and therefore without an heart: they assemble themselves together about corn and wine, * 1.202 and rebell against me, that is, in the wave of these worldly things, they come together to seek to me by fasting haply and prayer, but generally they live in rebellion against me. Some, saith Calvin, expound it thus, hearing that * 1.203 there is good store of corn in the market they flock thither, but against mee, that giveth it them, they practise rebellion continually: but this he censures as frigid, and followeth the other: either way the sense is good, and accor∣ding to this second chap. 2. 8. he spake of corn, &c. given her by God, but not to him ascribed, which seemes to make for this, when I send plenty they rejoyced together for it, but they ill requite me, by rebelling

against me through Idolatry and abundance of other sins. So also Jerom, * 1.204 comparing Israel for this with Sodom, where there was fulnesse of bread tur∣ned into an occasion of such abominable sinning, and it is favoured by the Cald. Paraphrast.

Though I have bound and strengthened their arms, Vulg. I have instructed, or chasti∣sed * 1.205 and strengthened: Whereupon Cyril: I have taught them so as I have not other nations, for which I expected that they should have done better, adding also to my instructions strengeh to fight against, and subdue the people of the land unto them. But, as was said before, the word here used signifieth ei∣ther to instruct, chastise, or bind, and therefore Calvin renders it binding, ex∣pounding * 1.206 it of the weak estate, to which Israel was often brought, as the Hi∣story sheweth, but in Jeroboams time made strong again, as the arm being bro∣ken by setting and binding up, is againe strengthened, and this is most genuine.

They turn, but not the most high, they are like a deceitfull bow: this is added be∣cause he had v. 15. charged them with rebelling against him, lest they should * 1.207 say, they turned and called upon God, and therefore were no rebels, forso∣much as in affliction they cryed unto him: This therefore is here censured as no turning to God, sith not the conscience of their sin but their miserie, urged them unto it. And he saith, that they turned indeed unto him like a deceitful bow, wherewith when a man thinketh to shoot an arrow from him, it recoileth back upon him; the like phrase see Psal. 73. 9. Hebr. for, not to me, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 not unto, me being understood: their Princes shall fall by the rage, or pride of their tongues, that is, because they have been so highly conceited of their strength, as to speak proudly against all my admonitions, especially bearing themselves upon the Egyptians, but to those Egyptians they shall become a scorne when they are brought so low.

CHAP. VIII.

SET the Trumpet to thy mouth, he shall come as an Eagle against the house of the Lord: * 1.208 Here he beginneth with Judah, where the house of the Lord stood, threat∣ned destruction to her by Nebuchadnezzar, who is compared to an Eagle, Ezek. * 1.209 17. 3, 12. destroying Jerusalem for Zedekiah his breaking covenant with him, as here it is said, he hath transgressed my covenant, thus Jerom, and Lyra, Cyril, &c. But Calvin will have it spoken against the Kingdom of Israel, because * 1.210 v. 2. is plainly against Israel, and likewise the rest of the chapter, and he thinks it strange, that in one verse of a chapter only one Kingdome should be spo∣ken to, and then suddenly another, for which reason he expounds it of Israel, saying, that by the house of the Lord, here Israel is meant, and not the Temple, seeing the Church is often as well called the House of the Lord, as the Tem∣ple at Jerusalem. But I rather hold with the current of Expositours, first be∣cause Judah is likewise spoken to in one verse, ch. 5. 10. and in the next Israel, and so forth to the end of the chapter.

2. Because Nebuchadnezzar was undoubtedly the Eagle, neither is the Assy∣rian that came against Israel, any where by this name set forth.

3. Because when Israel is spoken of, it is commonly set forth by the name of the House of Israel, and no where of the House of the Lord.

And Hoseah having before spoken against Judah, and plainly ch. 5, 6, 7. now he must, to move them the more, take a trumpet and act the part of an Herald from God unto them, in denouncing warre and destruction, and first to Judah, although to be judged last, yet most briefly, as being not the King∣dom to which he was chiefly sent.

Then to Israel at large, v. 2, 3, 4, &c. They have made Kings, but not by me; and * 1.211 Princes and I knew it not; of their silver and gold they have made Idols: They are charged here with two foul sins. 1. Of dividing themselves from Davids line,

setting up Jeroboam whom other wicked Kings succeeded ever after. 2. With setting up Idols.

But how can this be verified, seeing a Prophet was sent by the Lord to anoint * 1.212 Jeroboam to be King? Sol. God indeed for a punishment to Solomon, secretly appointed it to be so, but for the manner of bringing it about, this the peo∣ple did of their own heads, because Rehoboam by his harsh answer had offend∣ed them, whereas they should have cleaved to the house of David, although they had been oppressed; forsomuch as God by promise, as they knew, had settled the Kingdom of Israel upon it for ever, 2 Sam. 7. and of this line the Messiah an everlasting King over Israel, was to come; so that, as Calvin notes, * 1.213 in falling from the line of David through discontent they fel from the Messiah, and so their sin was most intolerable. And for this cause, when Judah returned out of captivity, Israel did not, although long before her carried away; and when many of the Jews received the Gospel, none or very sew of Israel did, they not being where it was preached. So that Kings sometimes are for a pu∣nishment of their sins by Gods just judgment put from their Kingdomes by [Note.] their subjects; but this is an horrible sin in such subjects notwithstanding, and the setting up of others in their stead, which God will not suffer, but fearfully punish, who will have the persons of his anointed sacred, as reign∣ing by him, and therefore not to be put down, but by him again, when and as he pleaseth and appointeth.

They shall sow the wind and reap the whirlwind; that is, whatsoever they pretend for their Idolatrous worship, it is but a wind, a matter of nothing, as we say of * 1.214 words, that they are but wind, and therefore nothing but wind can be expe∣cted to come hereof, even a whirlwind, which is violent and most boisterous overturning all things, and to reap the whirlwind then is to reap ruine and destruction. As for any good which may be thought will come by their set∣ting of a fair glosse upon so foul a sin, it shall not be so much as a stalk coming of a mans sowing; or if their be a stalk, and it buddeth or eareth, the ear shal have no corn in it; and if it hath any, the enemie and not the sower shall de∣vour it; in a word he meaneth that destruction shall suddenly come when they expect a joyfull time of harvest: and for any good coming finally of their rebellion and false-worship, that shal either be a meer nullity, or fal to the lot of their cruell enemies, the Kingdome which they have with such policie a long time supported, coming into the hands of others with all the glory and wealth thereof: whence the Papists of these times may see, notwithstanding [Note.] their daubing to maintain a good opinion of their superstition amongst ig∣norant people, that their Popes Kingdom thus upheld a long time shall sud∣denly goe downe, and fall into the hands of others, that abhor from such wickednesse.

Israel is swallowed of the nations, as a vessel wherein there is no pleasure, that is, by * 1.215 being subdued and captived by the Assyrians, amongst whom he was accoun∣ted and used, as a base vessell; as amongst men some being chosen as vessels of honour, others are as vessels of dishonour, being put to all base uses: the vulg. to expresse this hath it; unclean vessels, v. 9. for they are gone up to Assyria, * 1.216 a wild Asse alone by himself, that is, being by the Assyrians carryed away captive, the reason whereof is rendred in the next words, a wild asse alone, that is, Ephraim * 1.217 like a wild Asse ran up and down to divers Countries to learn divers abo∣minations, none being able to stay him from so doing, thus Lyra and some others. But Calvin better understands it of their seeking to Assyria for help, * 1.218 and not seeking to and trusting in the Lord, of which it was also complained before, and herein they did like unto a wilde Asse under no master: for even so they rejecting the law of God forbidding this unto them, like wild persons that will doe what they list, run about beyond all bounds, set them by God, yea, and hired Lovers, wherein he speaketh of that Church as of a woman, that is an harlot, and an harlot unlike to all others, because they commonly take gifts, but this gave gifts to her Lovers, as is further complained, Ezek. 16. But v. 10. he sheweth, that it should succeed ill, for the Lord will gather * 1.219

them, and they shall sorrow a little for the burthen of the King of Princes, that is, he will gather the people of Israel, whereby is meant, that they although they have done thus vilely, by the power of God, should for a time be kept together as a nation and not scattered, yet not be left without all chastisement, for they should be under tribute some time to the King of Ashur, which is meant by their sorrowing a little for the King of Princes, for so he is called for the greatness of his Monarchy * 1.220 having many Princes under it. Thus Calvin, who saith that others by these words, he will gather them, understand the nations, whom they hired like a base conditioned whore, so that by them brought in judgment against Israel, he should be brought under and be made sorry a little, first for tribute, as hath been said. But Lyra is also for that of Calvin, only coming to speak of their being sorry a little for the King of Princes, he following the Vulg. which hath it, they shall rest a little from the burthen of the King of Princes, understandeth hereby Israels being preserved for a time from being subjected to the Assyrian King. But the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 although of divers significations, if it be derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be sorry or grieved from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be sick, or from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to begin, yet hath no such signification as to rest, therefore to stick to the reading before going, as best, let it be taken for being sorrowfull for their first suffering at this Kings hands by the burthen of tribute in the time of Hoshea King of Israel, who be∣came his servant living under tribute 9 years. * 1.221

For the comparison of a wild Asse, Job 11. and Job 39. Jer. 14. 6. the same is also spoken of; Gualter, I will gather them being destroyed into heaps, and * 1.222 they shall shortly begin to come into this misery, by, or from the burthen of the Assyrian King, which is an Exposition not to be sleighted, for the word may as well signifie begin as sorrow, and Hebr. it is, from the burthen, and thus the sense is very good, and may well be followed; yea, it satisfieth best touching the former words, I will gather them, forsomuch as it is not so sensible by gathering to understand gathering, or saving from destruction.

Because Ephraim hath multiplyed Altars, Altars shall be to him for a sin: Here fol∣loweth the cause of the judgment before threatned, besides their sins before * 1.223 mentioned. They thought by setting up many altars to offer unto God, that they did very religiously: but contrariwise, the Lord here tels them, that he coun∣ted them for these the greater sinners, and they should find it to be so by the effects, being the more punished therefore; for God appointed one only Altar to be made, and so to make more was a sin, and that very great, as contrary to his expresse command. A thing to be noted by Papists, who place great [Note.] holinesse in Altars building, whereas indeed we have now none Altars, but Communion Tables, so that what they counted holinesse, is turned to sin un∣to them, aggravating Gods judgments against them.

I have written to them the great things of my law: Here he sheweth that they did * 1.224 not thus sin because they wanted means to know it, but out of their own perversness; for they had Gods laws written amongst them, as a standing rule to be guided by herein, and in all parts of his service. And the written word [Note.] must be our direction in all things pertaining to his worship. * 1.225

They sacrifice flesh for the sacrifices of mine offerings and eat it, or it may be ren∣dred, they sacrifice for the sacrifices of my gifts, and eat flesh, it being hereby meant, * 1.226 that in sacrificing they respected not so much the duty doing, or end for which, to be lead hereby to Christ, the only all-sufficient sacrifice for our sins, but to feast and make merry at such times, running into all excesse of riot, as Gualter well expounds it. Calvin thinks, that whereas holocausts were to be * 1.227 all burnt in sacrifice, they did not so, but took away part to feast themselves withall, as is the manner of hypocrites to doe duties, but to provide, that they may be at as little charge as may be, something that should goe to the Lord being stil spared for their own bellies or benefit. Jerom and Lyra follow∣ing the Vulg. which hath it, they will offer sacrifices, and sacrifice flesh and eat; * 1.228 understand hereby nothing else, but their doing of the externall duty of sacri∣ficing eucharistically by peace-offerings, wherein part went to the offerer to feast withall; but forsomuch as they were wicked they were not herein ac∣cepted

of, as is said in the next words. But in this reading it is varied from the originall, and for Calvins that indeed hath a ground here, because not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 not meat-offerings, but burnt-offerings, of which no part went to the parties bringing them to eat, are here spoken of, so that most pro∣bably the wicked offerers who regarded not Gods laws, kept somewhat from being burnt for their own use out of their covetousnesse, and this is the sin taxed here, they shall return into Egypt, this seemeth hard to be understood, for when God judged them, as he threatned, they went into Assyria, not into Egypt. But if we look into ch. 9. 3, 6. we shall find that some of them went into Egypt, although the greatest part into Assyria, and in Egypt they were bu∣ryed in Memphis. It is therefore to be understood of some, when Israel was destroyed by the Assyrians that fled into Egypt, and ever after dwelt there again, but with little comfort being but as exiles and runnagates in Egypt, and so in * 1.229 a shamefull and base estate: so Jerom also.

Israel hath forgotten his maker and built him Temples, where they had Idols and * 1.230 Altars, there most probably they built Temples, and this is here taxed as a forgetting of their maker, which would be considered by Papists when they [Note.] set up Images and say, these are a means to remember God, but the Lord tax∣eth this as forggetting of him, because doing any thing against, or besides that which he hath prescribed for a remembrance of him, is a forgetting of him; as building other Temples when as he appointed only one to be built unto his name, and now setting up Images, when as he teacheth one visible way only of remembring him, viz. his last Supper, where as in an Image his death and passion is represented to our sight; and so Gal. 3. 1. it is said, before whose eyes, Christ Jesus hath been set forth amongst you crucified, because in his Sup∣per, which was instituted for a remembrance of him, he is set forth as broken and shedding his bloud for us. And Judah hath built strong Cities, that is, to be a strength unto her against her enemies, thinking thus to be safe, although she provoke the Lord by her sins, so that here want of trusting in God is taxed, and trusting to an arm of flesh: but these Cities shall be fired, as they were afterwards by Nebuchadnezzar: where, as some note, that a pronoune of the masculine gender is affixed to Cities, and one of the feminine to Palaces, his Cities, and her Palaces, understanding therefore the Cities of Israel and the Palaces of Judah, it is frivolous: for Cities threatned here answer plainly to Cities which Judah built or dwelt in, and forsomuch as Judah was a people as well as a Church, both may well be spoken of Judah, I will set fire on his Cities, and burn her Palaces, although I grant, that most commonly Judah is spoken of in the feminine gender, and Israel in the masculine, as ch. 4. 17, 18, 19. Israel being spoken to in the masculine, is by and by spoken to in the feminine twice over.

CHAP. IX.

THou hast loved a reward upon every corn floore: Here again Israel is reproved * 1.231 and threatned for doing like an harlot, when as she hath an husband. For in the former words Israel is challenged for going a whoring, now it is laid open how basely minded this spirituall harlot was, she took rewards of corn from the floore for consenting to this foul wickednesse: Hebr. it is, the floore of the wheat, and so Calvin renders it. The meaning is, as a woman that beareth an whorish mind, will prostitute her self to another man for gifts, although she hath an husband ready enough to supply her with all things for necessity and pleasure, which is a thing most abominable: so the Church of Israel ha∣ving God to her husband, who was ready to supply her abundantly with corn and wine and al things, yet out of a most corrupt and base mind, debased her self to serve Idols, hoping from them to have these things, as they are brought in speaking, as beleeving they had Jer. 44. 17. whereas this may

seem to be contradictory to ch. 9. 8. Ephraim hath hired Lovers, to take rewards and to give rewards. It is easily answered, she gave to the Assyrians to help her against her enemies, and to idols brought peace-offerings, for the women of Israel are said to have made cakes for the Queen of heaven. But when they did thus, they sought withall a reward, to have the more plentifull crops of corn * 1.232 and aboundance of all fruits, although most vainly, as hath beene already shewed: Like unto them doe the Papists, who have many particular Saints [Note.] in severall cases that they seek unto, and not to God onely, ah that they would herein consider, how they shake hands with whorish Israel, who was thus threatned therefore; Jerome expounds it, thou hast thought the floore * 1.233 and wine-presse to be the reward of thy whoredome, as if for serving idols thou wert supplyed. But that is so full, which I have said out out of Calvin before, that there is no more to be said.

The floore and the winepresse shall not feed thee, &c. that is, in stead of getting * 1.234 corn and wine by thy whorish doings, thou shalt be put from all, and driven to wander and begge in Egypt and Assyria, as followeth, vers. 3. For to E∣gypt, as it is to be conceived some of them fled to avoid the Assyrians rage, when they were for the most part carryed away into Assyria, as was touched before, chap. 8. 13.

And they shall eat unclean things in Assyria. This may seem to be a thing of * 1.235 small moment to be spoken of, to aggravate their judgement in being carryed captive into Assyria, but it is as much in effect as if he had said, that he would reject them from being his peculiar people, of which refraining from meats uncleane was a signe, so that thenceforth they should not differ from other prophane people of the world, which was a greater judgement then their captivity it self.

They shall not offer wine-offerings to the Lord, neither shall they be pleasing to him. Some hereby think it is meant, that now they being still in their owne land * 1.236 should doe no duties to be accepted of, because they were so wicked, as is fur∣ther declared, Esai. 1. and Esai. 66. so Calvin holding this to be further con∣firmed by the next words, Their sacrifices shall be unto them as the bread of mourn∣ners, all that eat thereof shall be polluted; for amongst the Assyrians they would not sacrifice, seeing there was one place onely for sacrifice. But others un∣derstand these words, as a continued relation of the Lords rejecting them, they should not onely be as other prophane nations eating unclean meats, but without the service of God also, and if they should there offer Sacrifice, the Lord would not be pleased therewith, but much more offended, their Sa∣crifices being no better accounted of then the bread of mourners for the bread, that is, unclean and polluting all such, as eat thereof, because all things in the house, where the dead be, were by the Law of Moses uncleane, so Lyra, and thus it is determined, Numb. 19. that all things in the house, where a dead corps was should be counted unclean. As for wine-offerings, of which he here speaketh, see Numb. 15. they were added to their Sacrifices. Whereas it is argued from the place, that there could be no sacrificing there, no more could there be in the land of the ten Tribes, and therefore it may be conceived, that they passed not for transgressing the Law by sacrificing in Bethel or Dan, would not, if they thought good, forbear to doe the like in an heathen country also, for their bread for their soule shall not come into the house of the Lord, Vulg. Their bread in for their soule, it shall not come into the house of the Lord, the Hebrew will bear either reading, the meaning, saith Lyra, is, the bread of their * 1.237 meat-offerings is to feed themselves, there being no other end in their sa∣crificing, but to feast and pamper their bodies, therefore it is not accounted as a sacrifice that cometh into the Lords house, any whit available before the Lord to procure his favour unto them. And this is the rather to be approved, because their soule, Heb. is often put for themselves, see also the like before chap. 8. 13. Calvin; the sacrifices which they offer shall not be available for the * 1.238 good of their soul, because an atonement shall not be made hereby, as the end of sacrificing was, let the reader take it which way he pleaseth.

What will ye doe in the festivall day of the Lord? R. Solomon when the Lord * 1.239 makes a feast with your dead carcasses for the beasts of the field and the fowls of the air; but this seemeth to be far fetcht, it is rather an addition to that which was said before, seeing ye can offer no pleasing sacrifice to God for the expiation of your sins, what will yee doe, when the time of sacrificing cometh? surely ye may even sit still, and bring no more sacrifices in vain. For although ye doe, ye shall not escape Gods judgement, so far shall ye be from coming into his favour hereby. And therefore vers. 6. he saith, They are gone * 1.240 because of destruction, Egypt shall gather them, Memphis shall bury them, that is, in fleeing destruction by the Assyrians many shall flee into Egypt and dye there, as was partly touched before cha. 8. 13. and Memphis is particularly named be∣cause a chief City in Egypt, to which the most resorted, the desirable place for their silver, the nettles shall possesse or inherit, that is, by reason of their treasure hidden * 1.241 there, the ground upon which the most set their hearts they shall leave, and it shall long lye desolate, which is implyed by saying, the nettles shall inherit it, &c. arguing no short, but a long time of desolation. Gualter will have it * 1.242 called the desireable for silver, because their costliest buildings were hereby meant, which stood them in much money.

The Prophet is a fool, the spirituall man madde, Vulg. Israel know thee a fool, the * 1.243 Prophet madde, but in the Hebrew it is, Israel shall know, for in the former words he said, the day of recompence is come, now he saith Israel shall know it, and when it is so, it will appear, that the false Prophet who flattered with them, and promised them peace was a fool, and that the spirit of which he boasted, whereby he spake to harden them in their evill wayes, was nothing else but madnesse, as in one rapt by an evill spirit or possessed, that uttereth things, of which no good sense can be made: And such are all Prophets, that to please the people, or the higher powers, regard not so much to speak what the Lord hath said in his Word, but what may most ingratiate them with these, a fault too common in these times. But look not at them as they are [Note.] commonly reputed, godly zealous Ministers, but as mad and foolish, so like∣wise Popish Priests and Jesuites going under the name of learned men, are fools and mad men with all their mitred Bishops and Cardinals, and Popes glittering so by the glory of supposed extraordinary holinesse. For thy great iniquity and much hatred: for which thou art left to the seducement of these foolish and mad Prophets. For sin and hatred of good, and of those that seek to perswade hereunto is the cause, why a people is given over to be lead by such Prophets to their destruction, as 2 Thes. 2. 11. For this cause God giveth [Note.] them over to strong delusions, to beleeve lies, so that they, that would not come under this judgement ought readily to bearken to such as teach the truth, and at their teaching to amend their lives.

The Watchman of Ephraim was with my God, but the Prophet a snare of a Fowler. Ac∣cording * 1.244 to this reading Calvin saith, that some make this exposition; The Prophets of old cleaved close to God, and his Word in all their Prophesy∣ings, venting nothing else but what he commanded them, but now contra∣riwise they speak of their own heads, thus insnaring their hearers as a fowler the silly birds. But he rather preferreth another, saying that this agreeth not so well to the words, and that is, as the Hebrew word for word, The Watch∣man of Ephraim with my good, the Prophet a snare of the fowler, the Watchman and Prophet here spoken of are not two divers from each other, but both one, and so it is, as if he had said, the Watchman who is the Prophet of Ephraim is become a snare; for a Prophet is by God set to be a Watchman, Ezek. 3. and therefore said to be a Watchman with God, or Gods Watchman; but be∣coming a snare he is an hatred in the house of the Lord, that is, one whom the Lord hateth, although he be bold even to come into the House of God, and there publickly, and not in corners to seek to insnare mens soules: and he maketh the service done there to be hatefull and abominable, and this is best. For the conjecture of Lyra here, because the house of the Lord is spo∣ken of, that it is spoken to Judah, it is nothing solid, for I conceive,

that this is spoken of all together both Judah and Israel, in either of which such wicked Prophets were an hatred, and for Israel it is manifest, that he is spoken to because Ephraim is here named.

They have deeply corrupted themselves as in the dayes of Gibeah. This is spoken in alluding to the foul sinfulnesse of the men of Gibeah in Benjamin, Judg: 19. * 1.245 wherein they equalled the Sodomites, and therefore were terribly destroyed both men and women.

I found Israel as grapes in the wildernesse, I saw your Father as the first ripe in * 1.246 the fig-tree at her first time. Here to make the sin of Israel the more odious, hee sheweth how dearly God had loved them, as one that findeth grapes in the wildernesse, where he never looked for any, because it is a barren place, and as first ripe figs, which be most acceptable to him that espyeth them. But this is not spoken of them, as though they were such of themselves, whereby God was moved to seek and finde them, or to looke after them; but hereby is meant, that he out of his meer grace, when they were in the wildernesse and might there have perished for want, lookt after them, and had a tender care over them, as a man hath of his Vine laden with grapes, or his fig-tree with figs of the best sort. But they requited him ill for this, going to Baal-Peor, that is, committing spirituall whoredome with that idol, as the Hebrews use the phrase of going in, to set forth the wickednesse of a man committed with an whore: of this read Numb. 25.

Their glory shall flee away as a bird, from the birth, &c. Ephraim gloryed in this * 1.247 that he was full of people, but this glory of his at the coming of the Assy∣rians shall soon be gone, some of his children being slain so soon as born, others, in the very time of coming forth, and others being yet in the womb, their mothers being slain, thus Vatablus; others expound their glory of their * 1.248 multitudes of people at their first separating from Israel, for herein they glo∣ryed that they were so many from the very beginning of that kingdome; but he threatneth, that this glory whereupon they did bear themselves from the birth and conception, as it were, of the Kingdome should soon vanish, * 1.249 thus Jerome. But Calvin will have not onely children here meant, but all other things of worth, wherein they abounded and placed their glory; but because of children there be three degrees he proceedeth hereby in setting this forth, meaning that he would bring them down by degrees and not all at once first taking away children born, and if for this they repented not, then those in the womb ready to be born, and if this moved them not, then such as were but even in the conception, lastly, if any have in the taking away of these escaped, and be grown past babes, yet they shall not be suffered to live to be men, which I also prefer.

Ephraim, as I have seen Tyrus, is planted in a pleasant place, Heb. Ephraim, as I have seen in Tyrus, a plant in a cottage, that is, Ephraim is as a plant in a house in Ty∣rus, * 1.250 kept within in time of winter most tenderly, as they use to doe that are flowerists by some most pretious plant which they highly esteem of. For Tyre was a rich city standing in the Sea, and having but little ground, of which they made fair gardens, they were curious about the flowers growing there∣in, and the better to defend them from the cold in winter, they set them in pots into houses, as we may guesse, by that which is now by some done. For even as some are tender over plants, which they esteem of, so God in saying, thus sheweth that he was over Israel, but they should be brought out of the place wherein hee had housed them as it were, and be destroyed with∣out any pity.

Give them (O Lord) what wilt thou give them? a miscarrying womb and dry breasts. See∣ing they abuse their numerosity to pride & presumption, to go on in sin against * 1.251 al admonitions and threatnings, lay this judgment upon them, that they may not increase any more, so Jerome but there is a better exposition of Calvin, the * 1.252 Prophet here propounds himself as an intercessor for them, and studying what to ask for them, seeing so great a judgment should come to the cutting off of their children, as v. 11. both the grown, the new born, and unborn, whilest they

were yet in the womb, he begs this as a mercy in this case, that their women might not be fruitfull any more, but barren; rather then to conceive and bring forth to destruction by the cruell enemy. For in the like case, blessed, saith our Lord, is the womb that bare not, and the paps that gave no suck. Ver. 15. * 1.253 All their wickednesse is in Gilgal, there I hated them for their wicked doings: of Gil∣gel, see before chap. 4. 15. but the Prophet seemeth besides the wickednesse of idolatry now practised there, of which see chap. 12. 11. to point at their first great wickednesse in making Saul King in that place, because then God be∣gan first to shew his greatest displeasure against them, saying, that they had rejected him, as here it is said, I hated them there. And having entred into this way of wickednesse they fell to it againe in setting Jeroboam over them, who began a course of idolatry to his successours and all the people wherein they followed to the end, generation after generation, as hath been before shewed, chap. 8. 4. I will cast them out of my house, that is, as they have left my house at Jerusalem and sacrificed in Gilgal, so I will cast them off, that they shall not be as any of the house of Abraham, and consequently not of my house or family any more, but as strangers unto me like other Nations; see the like speech, Ephes. 2. 12. it is an elegant paranomasie whereby he expresseth it. Vers. 16. Their root is dryrd up, they shall bear no fruit, as vers. 14. he prayed * 1.254 that there might be barrennesse amongst them, and abortivenesse, so here he threatneth them to the same effect by a metaphor of a tree the root being dead and dryed up, or rather prophesieth, that it shall be so. Vers. 17. is nothing but a repetition of that which was before said, the Lord will cast them away, as * 1.255 vers. 15. and they shall be wanderers amongst the Nations, as vers. 36.

CHAP. X.

ISrael is as an empty vine, he bringeth forth fruit unto himselfe. Here the Lord * 1.256 goeth on in aggravating and threatning the sins of Israel, he was an emp∣ty vine, void of all fruits of righteousnesse and holinesse, as Esai. 5. but he brought forth fruits to himselfe. Calvin for an empty hath a spoiled vine * 1.257 contending for this, as the proper signication of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 whereof it cometh, signifieth to evacuate, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from which he deriveth it, either to empty, or to spoil; And he will have this the meaning, that Israel was sometime spoiled and made a prey of by the enemy, but through Gods fa∣therly indulgence he brought forth fruit again to himself, being in this Jeroboams time made so whole & strong that now there was no appearance of want or emptinesse, but they were full both of people and riches again; which exposition I confesse is true, and so here is an allusion to a vine one year bro∣ken and spoiled, but afterwards growing again & fructifying, as it did former∣ly. But I see no reason of going from the word empty, if we doe but read it eva∣cuated or emptyed, for that doth sufficiently imply the means whereby; Vulg. Latine, A leavy vine is Israel, his fruit, or the fruit is adaequated to him, by Lyra ex∣pounded thus; Israel is very populous, covered with people, and his land pro∣portionably. * 1.258 bringeth forth fruit for the sustentation of them all: but this their prosperity as a vine with leaves they have abused to idolatry, multi∣plying Altars, and their people were multiplyed in many places and goodly images, according to the goodnesse of their land. Touching which expo∣position I see not, what can be opposed, but that it goeth upon a false render∣ing of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for empty having leavy, whereas the Caldee renders it wasted or spoiled also. But the Septuagint which is followed by the Vulgar and by Jerome is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, well branched, and the next words seeme to favour this reading, the fruit being adaequated to it. For it were strange having spoken of an empty and spoiled vine to tell presently of the fruite thereof, and the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth adequate such aboundance as was suf∣ficient for all this people. Wherefore it is to be thought that the Septuagint

respected not so much the proper signification of the word, as the sense, it was as a vine full of leaves, as the barren fig tree in the Gospell, yet without such fruit as God looked for Esay 5. however populous enough, and fruitfull enough of corn and wine and oil; and for the vacuity that was of goodnesse notwithstanding it is called an empty vine. Let the Reader judge and follow which exposition he pleaseth, I prefer that of being empty of fruit.

Their heart is divided, now shall they be found faulty, &c. that is, their heart is divid••d betwixt God and Idols, therefore their judgment by the Assyrians * 1.259 shall come, as upon persons convinced to be faulty. Calvin noteth, that in the * 1.260 word divided, is intimated the originall of all sin, for this is, when men cleave not to the Lord in their hearts, but are divided from him, which was the cause that the Lord so often warned the people by Moses to love the Lord with all their hearts and to cleave unto him. And they that live in sin shew plain∣ly that their hearts in stead of cleaving thus were divided from God, and [Note.] therefore vengeance shall come upon them.

Now they shall say, we have no King, because we feared not the Lord, what then should a King do to us? that is, being taken in their sin and judged accordingly, some * 1.261 that are righteous amongst them, shall say, we have no King that can defend * 1.262 us against our enemies, because we feared not the Lord, but ran into such abo∣minations, therefore how should our King do us good? thus Lyra, for the people of Israel had great confidence in their Kings, which moved them at the first to ask a King: but for theit sins they fell into the hands of their enemies, * 1.263 and what good could their King then do them? Verily none, for he was car∣ryed away captive as well as the rest, 2 King. 17. Calvin doth not think, that any being moved by repentance should say thus, but the thing it self should * 1.264 speak so, for wicked men rather murmur under the judgments of God, then in penitency confesse their errours. But neither hath it been said to the con∣trary before, but that the good amongst them shall say this, of which sort there were alwayes some in the worst times, for which a remnant is so often spoken of, and 7000 in the dayes of Elijah.

Thus judgment springeth up as hemlock in the furrows of the field, Vulg. as bitternesse, the meaning being, that when once they come to this, that they make no con∣science * 1.265 of their oath and covenant, the judgment that the poor people can look for, is no better then hemlock growing in the furrows of the land. For unto furrows are the poor people compared, saith Lyra, for their low lying in respect of such Judges and Rulers. Calvin, they have spoken words, and sworn * 1.266 falsly in making a covenant, so judgment springeth up to wormwood; that is, they have sometimes spoken good words, yea and sworn also to cleave to God and his lawes, but what follows of all this amongst them? verily nothing, but as if the husbandman having ploughed and prepared and sown his ground with good seed, should soon after see no corn, but wormwood coming up therein: for in speaking of furrows he intimateth labour and preparation, sith a field is not otherwise cast into furrows but by labour. And then by judgment must be understood righteousnesse and holinesse after all this fair shew made being expected; Lo bitternesse of sin springeth up, and thrives best.

The Inhabitants of Samaria shall fear because of the calves of Bethaven. Now he * 1.267 cometh to touch the sin, for which especially they were so greatly threatned. Samaria is named, because it was the chief City of the Kingdome of Israel, by the Inhabitants there of all Israel being understood. Of Bethaven see before ch. 4. 15. Bethel is meant hereby, where the golden Calfe was placed. And it * 1.268 is threatned that it should be carryed away to Assyria for a present to King Jareh, of whom, see ch. 5. 13. it is a name made from contention, because the King of Ashur strove so much with the King of Israel, first to bring him to tribute, then to take him and his people as he did, 2 King. 17. where I have shewed how the golden Calves continued till the captivity, but then were carryed away into Assyria, and then he saith, they should be ashamed.

The King of Samaria is cut off, as the foame of the water: Here the same is said over again that was v. 3. or a reason is rendred, why there they say, we have * 1.269

no King, for he is cut off by the King of Assyria, and is compared to the foam or froth of the water for his basenesse, although he might seem to be above * 1.270 the King of Judah in the number of people, yet he was both base and without power to stand, when the King of Assyria came, for he could as easily take him away, as foam of the water. And the comparison is very apt, because foame is a most base thing consisting only of loose and refuse matter gathered together, yet keepeth the top of the water.

(O Israel) thou hast sinned from the dayes of Gibeah, there they stood, the battell in * 1.271 Gibeah against the children of iniquity did not overtake them: Having threatned both King and people of Israel, v. 7, 8. repeating again both the destruction at Aven or Bethel, and the continuance of the desolation, till briars and nettles should come up, as ch. 9. 6. and shewing the horriblenesse of it, by saying, they shall say to the Mountains, Cover us, and to the Hils, Fall on us; as if it were more to∣lerable to be crushed in pieces under an hill, and there to lye alwayes buryed, then to endure the miserie of those times.

Now he rippeth up from the beginning the sinfulnesse of Israel ever since the wickednesse so notorious committed in Gibeah, which was touched upon before, ch. 9. 9. which Lyra saith, was their suffering of the Idol sometime set * 1.272 up in Dan, being taken from Micah, Judg. 18. and not destroying it, but having now in the time of the first Jeroboam another added to it also. And this he saith, is meant by these words, there they stood, that is, at the Idolatry then set up and continuing, whereby they were all tainted. And by the next words, the battle not overtaking them, is meant the battle fought by the Benjamites a∣gainst Israel the first and second time, wherein Israel could not prevail be∣cause of that Idol permitted, so Lyra; the History is Judg. 19. Calvin more throughly weighing all the passages here, saith, that the things done in the * 1.273 time when the men of Gibeah sinned so foully, and were therefore by Gods just judgment destroyed, are here mentioned, because the Israelites seeing so dreadfull an Example, whereby they should have taken warning not to do the like, yet w••••e as wicked as they. And hereby their wickednesse was the more aggravated, because they themselves then had such indignation at those mens finnes, that they bound themselves by oath and ceased not to sight against them, till they had utterly destroyed them. For this doth not a little aggra∣vate mens sins, when they have been chastisers thereof in others, to do the like [Note.] themselves. And then the meaning is, thou hast sinned since the time of so severe a revenge taken upon sinners, which is intolerable. For the next words, there they stood, of these some give the sense, they were repelled and overcome twice, and were at a stand not knowing what to doe; some, thereby God shewed that they were as great sinners as the men of Gibeah, in that having an army so farre exceeding them, yet they could not a long time prevail. But he, ever since that time they have obstinately gone on in the like foul sins, his saying, that they stood, implying perseverance in evill a long time together. For the last words, the battle did not overtake them, the meaning is, that what was done then against those children of iniquity in that bloudy battle never entred into their minds to deter them from sin since.

And this is fully satisfactory, that I may not trouble the Reader with any other Expositions brought by others, as my Author doth, and in explaining the first words varieth somewhat, I confesse, from that which I have said, as i•• it were meant they were sinners then, as well as they of Gibeah, but forso∣much as this is set forth in the next words, there they stood, I rest upon that which hath been said upon the first, as the most genuine sense.

It is my desire to chastise them, the people shall be gathered against them when they shall * 1.274 bind themselves in their two furrows, that is, being so sinfull, as hath been said, and so long a time, yet I would rather by my chastisements have brought them to amendment, but I see this will not doe, and therefore the Assyrians shall come against them and destroy them, however they rely upon their two * 1.275 Gods, one in Bethel, the other in Dan; some partly worshiping God still and Idols together, and some uniting their forces, which they counted a double

strength, and so able to resist any enemie; lastly, some, Judah and Israel join∣ed together against the common enemy. Of all these the first is best, for what surrows are here spoken of, we may gather from v. 4. viz. surrows of worm∣wood or hemlock that poisoneth in stead of nourishing, and such were these two Idols, whereby they were so bound, that by no admonitions or threatnings they would be moved to forsake and give over that grosse super∣stition.

Ephraim is like an heifer that is taught, he loveth to tread out the corn, but I passed * 1.276 over upon her fair neck: I will make Ephraim to ride, Judah shall plough, and Israel shall break his clods, that is, as an heifer used to tread out the corn loveth so to do, * 1.277 because when he treadeth it, he feedeth, for the mouth of the oxe that treadeth out the corn must not be muzzled: so Ephraim or Israel was intent to corn and other things of this life, and although being pricked with a goad, where∣by he is made to tread it out, (for this is meant by his being taught) that is, whilst he thus did, he suffered diversly by Gods judgments, because he looked upon the corn as coming from his Idol, as was touched before, ch. 1 & 2. and not from God to praise and serve him. Therefore God by the King of Assyria brought her under the yoak, which is meant by his treading upon her fair neck. And he shall ride, that is, in haste be carryed afar off from all his world∣ly possessions. Then Judah shall plough by repentance, and seeking the Lord, as they did in the time of Hezekiah, in whose dayes Israel was carryed away: for by plowing up the fallow ground of the heart, is repentance set forth, Jer. 4. 4. and Jacob, that is, a remnant of Israel staying still in the land, when others were carryed away captive, shall break his clods, joining in the same spi∣rituall husbandry, that they might together reap fruits of these their godly labours, living after that great judgment upon Ephraim, in more prosperity and comfort. For of Israel there were some that complyed with Hezekiah in keeping a Passeover, 2 Chron. 30. who most probably abode in the land of Judah after that, and so escaped the danger of the Assyrian, being in the time of good Kings, Hezekiah and Josiah, addicted to the worship and service of God together with the faithfull in Judah. From this Calvin and others differ * 1.278 not much, and Calvin quoteth Job 30. where that holy man complaineth that he was carryed away as one riding upon the clouds, unto which he ap∣plyeth the riding here spoken of.

Sow to your selves in righteousnesse: Here he followeth on his allegory begun * 1.279 v. 11. exhorting the people now, if they would not still lye open to those judgments before threatned, to turn sincere worshippers of God, all Idolatry being abandoned, promising thus a better reaping unto them, for it is time to seek the Lord till he come and rain righteousnesse, as he will do at the coming of Christ, of whom it is said, that he shal come as the rain upon the mowen grass.

Yee have ploughed wickednesse and reaped iniquity, and eaten the fruit of lyes: * 1.280 Having v. 12. exhorted them to repentance making them gracious promises, if they did so, now he complaineth that contrariwise they laboured in the way of wickednesse, set forth by their ploughing, and as they ploughed so they reaped, they made a shew indeed sometime, or seemed to themselves to do worthily in the way of worship that they were in, both in devising and acting accordingly; but when they thought to eat, by some good coming to them through their so doing, continuing a flourishing Kingdom, herein they were deceived, as they had partly found by experience in the dayes of Jehoaz, and should find more in the time of Hoseah, thus they ate lyes. And all this because in these wayes seeming good unto them they trusted, and in their own strength having Egypt also confederate with them.

As Shalman spoiled Betharbel, Hebr. as the destruction of Salman Betharbel: The * 1.281 Prophet not being content to threaten destruction to Israel, and all his strong holds, to terrifie them the more, compareth the destruction to come upon them, to the most grievous that ever was, wherein there was no sparing of mothers or children, as followeth in the next words, the mother was dashed in pieces upon her children. But what was Salman Betharbel wehre this was done?

the Vulg. Lat. Salmana was wasted of his house that revenged Baal, this Jerom, Lyra, * 1.282 and other Ancients generally following, say that it is alluded to the History of Gideon, otherwise called Jerubbaal, for that which was spoken by his father, * 1.283 when he had broken down the Image of Baal, if he be a god let him plead for him∣self, for after this he fought against and slew the Princes of Midian, Zeba, and Salmana, of which last it is here spoken, the other being left to be understood, but it is said that he was wasted of the house of him, that is, Gideon and his people, called his house, when only with 300 men he routed their armies and pursued and slew them: Jerom further noteth, that in some old Greek copies, it was rendred of the house of Jeroboam, and therefore, that there might be no more so grosse a mistaking, for plainnesse sake, he rendred it thus by a circum∣locution, not of the house of Jerubbaal, as in other Greek copies, but of him that revenged Baal. Against this exposition makes, First, the name Salman with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 whereas that Salman was with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Secondly, it is not of the house, or was wasted, but as the wasting or destruction of Salman Betharbel, some place called by this name being plainly meant. Thirdly, here is no word Baal but Arbel, therefore Lyra leaving this, flyeth to another, looking to the signification of the words, and not to them, as a proper name, as the peaceable of the house of the waster, the lyer in wait, because Shalom signifieth peaceable, and Arbel insidiator, and he referreth us to the History of Laish, Judg. 18. which was a peace∣able and secure City, and so unawares surprized by the Danites, all the Inhabi∣tants being slain both male and female and the City burnt with fire v. 27. even thus he sheweth that Israel shall be destroyed, when they least feared it. Junius will have some destruction made by Salmanasar amongst the Arbelites dwelling * 1.284 beneath Assyria meant, to be understood amongst others mentioned 2 King. 18. 34. 19. 13. But it is not Salmanasar, but Salman, that is here spoken of, and if the destruction of a place called Arbel, had been so notorious, why was it not named as well as others in the places cited, seeing Rabshakeh would speak all that he could to terrifie the Jews, and this might have availed much to make them a∣fraid, lest they if they withstood, should be used thus also. Others partly follow Junius, and partly say, it was some horrible cruelty wel known to the Israelites * 1.285 to have been practised, although not recorded. And Ribera stands mightily to defend the Vulg. Lat. and Exposition made thereupon. But I approve best of * 1.286 that of Lyra against which I cannot see how any exception can be taken.

So shall Bethel doe to you, here he alludeth to Betharbel before spoken of, as that cut off mothers and children, so Bethel, where ye have lived in so grosse * 1.287 Idolatry, your King in the morning, that is, shall be the cause of his and your destruction, but he is only spoken of, because their King Jeroboam were most notorious for setting up the Calf there, and other Kings after him, yea Jehu himself, were leaders to the people herein. By saying, the King shall be cut off in a morning, he meaneth, early, when he had reigned but a little while, viz. onely sixe months, as it befell the sonne of the second Jeroboam, Ze∣chariah. * 1.288

CHAP. XI.

VVHen Israel was a child I loved him, and I called my son out of Egypt, that is, * 1.289 when he was a poor child or servant under the Egyptians tyranny, my love was towards him, neither was it taken away for his basenesse. This is spoken to aggravate the wickednesse of Israel the more, who so ill requited God for all his love, as followeth v. 2.

The next words, I called my son out of Egypt, are spoken, as God himself then stiled him, Israel is my son, my first-born, which is applyed to Christs coming in∣to Egypt and out again, Mat. 2. 15.

As they called them, so they went from them, they sacrificed to Baal, that is, as they * 1.290 my servants, whom I imployed to call them our of Egypt, Moses and Aaron,

endeavoured to bring them to me, so they contrariwise forsaking me, served Baal, Judg. 2. 11. against that which they had been taught by Moses and Joshua and the Prophets raised up after them from time to time, of one of which see Judg. 2. 1.

I taught Ephraim also to goe, I took him also by the arm and he knew not that I healed * 1.291 him: Here he goeth on further to shew with what love and kindnesse he en∣treated Israel after their deliverance out of the land of Egypt, even as a mo∣ther teaching her child to goe, holding it from falling, and when it cannot goe, taking it up in her arms to carry it: for so the Lord presented them * 1.292 with kindnesse in the wildernesse, in their going upholding them, when the Amalekites came to fight against them, and bearing them up as the Eagle he; * 1.293 young upon her wings above all dangers. Yee he knew not, or did not as one acknowledging all this to have come from me, and my sparing them from utter destruction, which they by their sins then deserved, which was an hea∣ling of them, as Exod. 32.

I was as they that take off the yoak from the jaws, and laid meat unto thee: a farther expression of his love taken from a man that loveth his oxe, and therefore see∣ing * 1.294 his yoke to presse him too hard, in pity helpeth to hold it up and so to ease the beast, and then giveth him meat; so the Lord dealt by Israel, deliver∣ing him from the Egyptian bondages, and when he was in the wildernesse mi∣raculously feeding them with Manna from heaven. Thus the Lord saith, that he drew them with the cords of a man and bands of love, as a man full of humanity seeketh to win his rebellious child by loving and not by harsh means, because kindnesses are as cords drawing the hearts.

He shall not return into the land of Egypt, but the Assyrian shall be his King because * 1.295 they refused to return, that is, I charged them at the time when I brought them out of Egypt, not to return thither any more, or to seek the friendship of the Egyptians; but herein they disobeyed me, and sought to the King of Egypt, as 2 King. 17. therefore the Assyrian shall subdue them, as I have threatned, because they would not return from this evill way, upon which they were obstinately set, so Lyra; or they would not return to me by reposing their trust in me only, but were diffident in respect of my help: so almost Gualter. * 1.296

My people are beut to back sliding from me, though they called them to the most high, none * 1.297 at all would exalt him: vulg. Lat. and my people shall hang upon my return, but a Jock shall be put upon them, that shall not be taken away, Hebr. my people hanging, or suspen∣ding upon my return, for the yoak they shall call upon him, he shall not lift them up. And the meaning is, When I shall give them over into the hands of the Assyrians, as I have said, and they being pressed with misery would depend upon me, and therefore shall cry unto me for help, as chap. 5. 15. for the Assyrians cruelty against them, but they shall lie and be kept under it without deliverance; where∣as Judah being captived by the Babylonians, was promised deliverance at the end of 70 years. For the word rendred bent signifieth to depend, & it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is rendred to back-sliding from me, which most properly signifieth, to my re∣turn, that is, my return from hiding my self, as I threatned, God being said so to do, when he appeareth not in the defence of his Israel. And for the next words rendred, although they called them to the most high, they are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifying a yoak, as the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 without a yoak, although 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signi∣fieth also super, yet 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is either a particle shewing the accusative case, or used sometime for to, or for, so that being the nearest that may be to the New Testament, it will be no more but ad super, not to the most high, to set forth whom 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is commonly, if not alwayes used. And the last word signifi∣eth indifferently either to lift up or to take away, wherefore I rest in the ex∣position given, as Jerom and all the Ancients do. They that follow the other * 1.298 Translation, give this for the sense: Although teachers were not wanting amongst them, who from time to time most earnestly exhorted them by re∣pentance to turn to the Lord the most high: yet look upon them altogether, and herein they were all alike, in that they did not set themselves to exalt or

glorifie God by praising and serving him, but rather Idols. But in this last they goe plainly from the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which if it be rendred by exalting, must be exalt them, not him, and to being referred to the Lord without any tolerable sense.

How shall I make thee as Admah, how shall I set thee as Zeboim? Here the Lord * 1.299 speaketh as one at a stand, for the love he bate to Israel, studying as it were, what to doe unto him being so full of sin, to shew his unwillingnesse to re∣verely to punish him, as now he was about to do, being, as it were, forced to it thereby, even as a father dealeth by his dear son degenerating. For the destruction of Admah and Zeboim here spoken of, they were utterly destroyed to∣gether with Sodom, Gen. 19. Whereby we may see, that God doth not willingly [Note.] but unwillingly destroy his people, although most sin••ull, being ready, if by any means they would be brought to turn, to save them, which sheweth that not God but man only is the cause of his own destruction, and is not by any * 1.300 fatall necessity put on in a sinfull way, but of his own will. My heart is turned within me, my repentings are kinaled together, this is spoken per anthropopatheian, and not properly, because diverse thoughts and repentance are not incident to * 1.301 God, who is without all variablenesse or shadow of change. It is thus spoken then, to shew how full of compassion God is towards man sinning and here∣by provoking him, by reason of which, although he severely punisheth, yet he will not utterly destroy all Israel, with whom he is in covenant with, for which it is added, v. 9. I will not execute the fiercenesse of mine anger, I will not return to * 1.302 destroy Ephraim, for I am God and not man, the holy one in the midst of thee, and I will not enter into the City: in which words the Lords sheweth in what sense he spake be∣fore of repentance burning within him, & the turning of his heart within him. Whilest he thought upon destroying Ephram and threatned it, he meditated upon shewing some favor; for which he saith, I wil not execute the fierceness of mine anger by utterly destroying Israel for ever, whereby be intimateht that there shall one day be an healing even of the people of the ten tribes, and that they shall not alwayes be bound up in infidelity for everlasting destruction, as is plainly taught Rom. 11. 26. And therefore when in other places utter destru∣ction for ever is threatned unto them, it is to be understood, as Calvin well no∣teth, not of all without exception; for there is a remnant of elected on s, who are alwayes excepted, which shall finally come in to the faith, as is of∣ten taught.

In saying, I will not return, &c. he hath reference to former destructions that had been amongst them, a cessation whereof there was at that time, but because he was about to bring upon them a greater judgment then ever by the Assyrians, he said I will not return, &c. by these my judgments threatned utterly to destroy Ephraim, for I am God and not man, that is, not as a malicious man, who being provoked is implacable for ever, God is not so, but in time when he thinketh that his people have suffered enough, he will deale with them again in mercy and loving kindnesse, the holy one in the midst of thee, this is added to shew that it could not be otherwise, forsomuch as the Lord is the holy One, and this is one point of holiness not to retain anger for ever, to persist alwayes in wrath being a notorious blemish and contrary to the beauty of holiness, as it is called Psal. 110 3.

If it be said Sodom and Gomorrah were destroyed for ever, and reprobates lye under Gods wrath for ever, how the•• may he be justified herein to be holy, if to shew mercy at length be a part of holiness?

Sol. This is spoken to Israel, not to other nations, because Israel was Gods peculiar people, and therefore it is to be noted, that he saith I am the holy one in the midst of thee, not of every other nation, but of thee, with whom I am in co∣venant. Holinesse herein shineth in God towards the elect, in that what mise∣ries soever they suffer and how long soever; yet at length God will put an end thereunto: but towards reprobates his justice shall shine for ever to his glory, Rom. 9. and I will not enter into the City, that is, in an hostile manner utterly to destroy it, as he that hath subdued a City by the sword enters, and

burns and kils all, but if upon terms of peace he cometh in, the gates being by consent opened unto him, although he punisheth the City, yet he spares it from utter ruine; so the Lord meaneth here: thus also Calvin, who mention∣eth * 1.303 two other expositions.

• 1. I will not enter any other City to dwell in the midst thereof, but Je∣rusalem.
• 2. I will not make you a flourishing kingdom again any more by setting a King over you apart, and other accomplishments of state, as be in a City ha∣ving a King.

But of these the first falleth, because he speaks not to the kingdom of Judah wherein Jerusalem was, but of the ten tribes; and the second, because his en∣tering here spoken of, was in judgment, thus Calvin: but he seemeth to me to mean a City opposite to Israel, for these words are added after his say∣ing, I am the holy one in the midst of thee, and into the City of thine enemies, the Assyrians, that is, Nineveh, I will not enter, although for thy punishment I make them for a time most victorious. Lyra hath another exposition, I will not confine my worship to Jerusalem only, but in all places they shall worship me, Joh. 4. 20. but this agreeth not with the words before going.

They shall walk after the Lord, he shall roar as a Lion, when he shall roar, then the * 1.304 children shall tremble from the west: Here it is prophesied of the compassion be∣fore spoken of, that should after judgment be shewed to Israel, when this shall be, he sheweth, that they shall not live in sin and rebellion against God any more, but walk after him in holy obedience, the means whereof shall be the roaring of the Lion, that is, of Christ Jesus, who was the Lion of the tribe * 1.305 of Judah, uttering his voice by powerfull preaching by himself and his mi∣nisters.

For the next words, the children from the west shall tremble, Vulg. hath it, the children of the Sea shall fear, expounded by Lyra, the children of this world, * 1.306 which is compared to the Sea, because tempestuous. And by the Sea Calvin also rendreth it, as the word properly signifieth. And therefore taking it ac∣cording to the most proper signification, I say with Jerom, that by the chil∣dren of the Sea here the people of the world are meant, who are set forth by * 1.307 fishes in the Sea, by the preaching of the Gospel, being taken and brought to Christ as in a net, by the labour of fishers, the Apostles. They shall tremble as a * 1.308 bird out of Egypt, and as a dove from Assyria, and I will place them in their houses: which words are added, to shew that the trembling or fear before spoken of should be to conversion, that they might be taken by the net of the Gospell * 1.309 cast out in all parts of the world, as the fishers net in the broad and wide Sea. Thus then it is shewed here, that they should tremble from Egypt and Assyria, and so be brought to their houses, that is, to particular congregations im∣bracing the faith. And this is spoken in way of opposition to the scattered condition of the Jews for the present, and it is spoken according to the simi∣litude of a bird, or as the word signifieth, a sparrow, and a dove, which have houses to flee unto, and being feared presently hasten thither. But why as sparrows from Egypt, and as doves from Assyria? because Egypt was nearer to Jerusalem and Assyria much farther off; and a sparrows flight is but short, a doves long. And Egypt and Assyria are particularly named, all other countries also being meant, because they were the most noted for Israels being gone thither, as was touched before. Calvin will not have the conversion of Israel * 1.310 here meant, when it is said, they shall walk after the Lord, but his powerfull bringing of them home from all places, where they were scattered, they of Egypt and Ashur, being made to tremble, and so not daring to hinder them, as it is said, that the people about Shechem had a fear from the Lord falling upon them, that none of them durst pursue after Jacob removing from Shechem, when his sons by shedding so much bloud had provoked the neighbouring people against them. But I rest in the former, and by the children of the Sea, the in∣habitants of the most remote parts of the world are set forth, that should be stricken with an holy fear to turn to the Lord, because Islands are hereby

meant, that stand in the Sea, and so are furthest off from the firm land.

Ephraim compasseth me about with lies; here chap. 12. beginneth Hebr. wherein * 1.311 Israel is againe charged with soul wickednesse and threatned. And because it is of new matter having no coherence with v. 11. and ch. 12. 1. follows on in the like charge, it is better to make it, as Lyra doth, the beginning of that chap∣ter, for so doth Junius also. For the lyes and deceit here spoken of, Lyra, for the * 1.312 first hath denying, referring it to the denying that they had any part in the son of Ishai, when they rejected Rehoboam from being their king, who was of Davids line, and by deceit he understands their deceit towards God about his wor∣ship, fraudulently translating it to their golden Calves. But because the word signifieth a lie, and they are said to compasse God about herewith, I rather refer both it and deceit to the same fraudulent dealing with God. But of Judah an honourable testimony is here given, because Hezekiah being King when Israel was destroyed, that kingdome was famous for cleaving to the Lord, and beating down all idolatry. Judah yet ruleth with God and is faithfull with the Saints, that is, hath a lot, Davids line, in which it was setled, and not as much of the Saints who were persecuted in Israel.

CHAP. XII.

EPhraim fe••deth on the winde, &c. that is, is brought under Tribute by the * 1.313 King of Assyria, and on the East winde, because he sought for help from E∣gypt to shake off this burthen of tribute, but in both he did but follow and feed upon the winde, by the Assyrian being much impoverished, as by a strong * 1.314 winde smiting the fruits of the earth, and leaving the inhabitants instead of bread to be fed with the empty air, and by the Egyptian being fed onely with hopes in the end proving vain, he encreaseth lyes dayly & desolation they make a Cove∣nant with the Assyrians and oil is carryed into Egypt: the here last words serve to ex∣plain the first, for wherein did Israel increase lyes, but in covenanting to be a tributary to & to serve the King of Ashur, which he perfidiously brake, and the carrying of oyl into Egypt was their sending of a present to that King, that by him being strengthened they might be the better able to defend themselves when by breaking it they had provoked the Assyrian; so Lyra, who for the East winde, hath aestus heat put, as hee saith to denote Egypt, which stood southward, and was a very hot country, but the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the East, and therefore that note of his falleth. Calvin by Ephraim feeding on the wind * 1.315 understandeth his vain imaginations of escaping Gods judgements threatned, whereby he fed himself with hope, and weighed nothing that was said by the Prophets to be moved to repentance thereby, and hee compareth these his hopes to the wind, yea the East wind which blasteth, because they were not onely vain, but pernicious. Moreover he calleth the same lyes, because they were such in effect and desolation, that is, causing them to harden themselves in their sins, till their countrey was made desolate. Then coming to shew what these lyes, and windy hopes were, he mentioneth the Assyrians and Egypti∣ans, with both which they were confederate in vain, whereby the meaning is somewhat more fully set forth, and rightly.

The Lord hath also a controversie with Judah, &c. It may seeme strange that * 1.316 Judah who was but a little before commended for her faithfulnesse to the Saints, or with them, and their Kings living under the rule of God, chap. 11. 12. for that is meant by saying, shee ruleth with God, and as the ancient Saints of God, were faithfull unto him, that this Judah I say, should now be accused as well as Israel. Gualter resolveth this well, it is spoken by way of answering * 1.317 to an objection, because Israel was charged, vers. 1. with making Covenants with Assyria and Egypt; they might say Judah doth the like in the time of A∣haz, why then is not this objected to her also? In way of preventing this he saith, that he had also a controversie with Judah, and the time should come,

when Judah should smart for it, and therefore Israel was to take no incou∣ragement from hence, but imitate Judah wherein shee did well; but wherein shee did ill leave her. Whence note, that even a State which doth worthi∣ly in regard of the main things of religion, is not yet to be justified, or [Note.] imitated in all things. For the Lord had a controversie with Judah not∣withstanding her reigning with God and faithfulnesse, in things about which the Saints are faithfull and carefull, that is, not to permit any corruption in the worship of God. For there was yet a great sin, viz. her seeking to strengthen her self by carnall means, and not confiding in God onely, and when they had done thus, and sworn to a Covenant with Nebuchadnezzar in Zedekiah his time, they brake it, which should make any State how holy so ever to consider, whether there be not some thing yet done, that may provoke the Lord to a controversie with it likewise.

Hee tooke his brother by the heel in the womb, and by his strength he had power with God. The History whereof see Gen. 25. 16. and Gen. 32. Having in the former * 1.318 verse met with one objection, now he prevents another, Israel might say, our father Jacob was owned by God being yet unborn, he declaring most exceed∣ing great love towards him above his brother Esau, and afterwards when Esau came out against him with 400 men, whereby he was much terrified, an angel of God appeared unto him, called God, and he strove and wrestled with him, till the morning, and was of such power, that he prevailed over him. There∣fore * 1.319 we that are descended from him shall be safe against all enemies, whatso∣ever thou threatnest. Yea and before that in Bethel God appeared unto him, and made him must gracious promises, and to us in him. But to all this the * 1.320 Prophet answereth. V. 6. Therefore turn thou to thy God, keep mercy and judgment, &c. V. 7. He is a Merchant, the ballances of deceit are in his hand, he loveth to oppresse, & more * 1.321 is added, v. 8. 11. 14. to shew, how unlike they were to Jacob upon whom they did proudly clear themselves, as if he had said, that which ye alleadge touch∣ing your father Jacob, should have moved you to walk in his steps, wrestling with God by weeping and praying against the judgments coming by your ene∣mies, but yet like degenerating children are full of all wickednesse in your dealings one with another, and by divers idolatries, and yet ye lift up your heads, and are not humbled, therefore whatsoever love God shewed to your father Jacob, it is nothing to you, for by your works yee are none of his, but as Christ said afterwards to the Jews bearing themselves upon A∣braham, yee are of your Father the devill. For the words here used in relating * 1.322 those Histories touching Jacob, a question first offers it selfe, what he mean∣eth [Quest. 1] by saying, by his power be prevailed, had he such vertue in himself as here∣by to overcome God? Sol. To this Calvin answers rightly, that the power * 1.323 here spoken of was power given him by God, who did strengthen him, as it were, with his right hand, reserving to himself onely his left at that time. 2. How or when did Jacob weep and make supplication, because no [Quest. 2] such thing is spoken of in the History? Sol. There is that yet spoken of, which might make him weep, viz. the touching of his thigh by the man that wrestled with him, whereby he was made lame alwayes after, which doubtlesse was not then without great paine; and for supplication, it was that he would not depart away from him before he had blessed him. In speaking which hee shewed his humility when he was so greatly graced of God, for the lesse is blessed of the greater, in seeking then to him to be blessed, * 1.324 hee acknowledged his own inferiority, and that he prevailed not, but through his grace, who inabled him so to doe. 3. Who was this this Angell, that [Quest. 3] is also called God, that wrestled with him? Sol. R. Solomon saith, it was * 1.325 Esau his Angell who came to stop Jacob, that he might not goe further; but this is aboundantly confuted by Lyra. It was then no meere Angell, but Christ the Son of God, who for a praeludium to his incarnation sometimes appeared like a man, and he is called the Angell of the Covenant, Mal. 3. 1. and that it was he is further confirmed, vers. 5. where it is said, he is the Lord God of Hosts. 4. What is meant by Us of whom it is said, there he spake with [Quest. 4]

us, and which appearing of God to Jacob in Bethel is meant in saying, hee sound him in Bethel. Sol. I will not with Calvin recite the far fetcht resoluti∣ons of some: for I think without doubt, that his appearing to Jacob, when he was going into Padan Aram is meant, and Gods promising then to be his God, being his speaking so not to his person onely, but to his posterity throughout all generations.

Hee is a merchant, the Ballances of deceit are in his hand, Heb. a Canaanite. Thus * 1.326 saith Gualter, he doth most aptly upbraid them after he had taught them, how they should doe, that they might be worthy children of so worthy a father as Jacob, Ephraim is not an I••raelite but a Canaanite; worthy rather to bee called by this name for their likenesse to the Canaanites in their evill manners, who were had in such abomination by the land, that their land spued them out, yet the word signifieth a Merchant, as it is rendered. And in two things he sheweth, that they were like to that wicked people. 1. In their deceitfull dealing. 2. In oppression: and it is common in Scripture to call wicked men by their names, whose vices they live in, as Esa. 1. 10. Ezek. 16. [Note.] Jam. 4. 1. &c. therefore Christians, that live in the like sins are not Christians indeed, but Canaanites, Sodomites, or Samaritans also. Calvin who consents * 1.327 in the exposition reproves the rendering of it, he is a Canaanite, because it is nothing else but a Canaanite, which is an abrupt speech, whereby Israel is cryed out upon, as if he had said when I came to look upon Israel, as he is now, Loe a Canaanite appeareth in every respect.

But Ephraim said, yet I am become rich, I have found me out substance; in all my * 1.328 labours they shall finde none iniquity in me that were sin, or is sin. Here the wicked are brought in justifying themselves notwithstanding all the sinnes laid to their charge, as if they had said, we are not so great sinners, as ye the Prophets would make us to be, for we by Gods blessing have gotten wealth and live in prosperity, which we should never be able to doe, but that we flee sin in our dealings, with which ye charge us so much.

And I the Lord thy God from the land of Egypt will yet make thee dwell in Tabernacles, * 1.329 as in the dayes of the Assembly, or the festivity. Here the Lord objecteth somewhat, that might take down their pride in attributing their riches to themselves, saying that he was the beginning of all their welfare, and because they did not acknowledge it, but were proud, as if by their owne industry only they had increased their wealth, he threatneth to make them dwell again in tents, being driven from their houses and leading a poore life, as they once a year com∣monly at the Feast of Tabernacles went out of their Cities for a remem∣brance, how they had done 40 years together in the Wildernesse, and kept 8 dayes in booths, so Calvin and Gualter, who onely differs in this, that by the * 1.330 last word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he understandeth a set time, rendering it, according to the days set, and giving this for the meaning, I will bring you to such a poore estate a∣gaine, yet not for ever, but for a time in my Divine counsell determined. Lyra contrariwise expoundeth both this and the next words as promises of * 1.331 comfort under the Gospell, giving this for the meaning, as I in mercy brought thee out of Egypt so after thy other sufferings, which shall come un∣to thee, I will make thee to sit in the tents or Congregations of Christians at festivall times, that shall be kept under the Gospell.

And I spake of the Prophets, that is, of this grace, and multiplyed the Vision, that is, declaring the same often, and I was likened in the hands, of the Prophets, that is being made figures or similitudes of me. Adam being cast into a dead sleep and Eve made out of him, of me and my Church; and Jonah being three dayes and three nights in the Whales belly. Junius, I the Lord thy God from * 1.332 the Land of Egypt, would make thee to abide in these tents, as in the dayes of festi∣vity, implying the sense to be, that as I brought thee out of Egypt, and have prospered thee, so I would have been willing still to make thee live here in prosperity, keeping the joyfull feasts of Tabernacles from yeare to yeare for the aboundance of the fruits of the earth received, without end, thou being never carryed away out of thine own Countrey. But thy pride, and elate

minde spoken of, v. 8. and others sinnes mentioned before and after, vers. 11. hinder thee from this happinesse. And this sense the words will well bear, neither doth any other well agree, not that of Calvin, because of the Note of similitude to a festivall time; for it were strange, if the Prophet meant, driving out of their houses, that he should thus expresse it by words, imply∣ing joy and not rather sorrow: nor that of Lyra, because the ar∣gument upon which hee now is, is an invective against their sins both be∣fore this and after it, so that here is no place for promises for comfort to come in.

I have also spoken by the Prophets, I have multiplyed Visions and used similitudes, by * 1.333 the ministery of my Prophets, Junius. Speaking by the Prophets I would multiply vi∣sions: In which words he goeth on, as he began, vers. 9. shewing, what more he would have done to make them most happy: of all which they by their sins debarred themselves, they should not have wanted Prophets to instruct and comfort them, but have had many of them, sometimes by Visions, some∣times by similitudes setting forth the will of God unto them, especially touching the Messiah, in whom the greatest comfort of all doth consist. Tos∣sarius paraphraseth upon all in the preter tense, I have made thee dwell in fair Palaces, and taught thee diversly by my Prophets.

Is there iniquity in Gilead? surely they are vanity, they sacrifice Bullocks in Gil∣gal. * 1.334 Of their wickednesse in Gilgal, see before chap. 4. 15. & 9. 15. and of the surrows of the field next spoken of, where their Altars were set up, chap. 10. 4. Here the Prophet comes to their second way of sinning, which caused, that God could no longer deal by them in mercy, as he would have done. And he beginneth by way of question, is there sin in Gilead? chap. 6. 8. something hath been already said of Gilead, it should, because it was a City of Priests, have been a most holy place, but was quite degenerated, and therefore was * 1.335 first brought into the power of the Assyrians. Now by this place he derideth Israel justifying himself, as if he had said. Doe yee stand upon your own ju∣stification, what think ye of Gilead, was there iniquity therein or no? if yea, as ye cannot deny, seeing judgements have met with the Gileadites already, will ye out face the matter and say, that ye are not sinners, when as in Gilgalye sacri∣fice Bullocks, which ought not be done, but at Jerusalem onely, where the place of the Altar is, that is the onely Altar allowed unto you, but ye contrary to the charge given by the Lord have multiplyed Altars as heaps in the furrows, in saying which he alludeth to husbandmens making heaps of stones, * 1.336 which they gather out of the land, but lying there they are an hinderance to the Corn that should grow there, so their Altars to the favours of God, which otherwise would have grown and increased amongst them, making contrariwise Hemlock or Wormwood to grow, as was before said, chap. 10. 4.

Israel fled into Syria and served for a wife, &c. Because he had said before, v. 9. * 1.337 that he was their God from Egypt, now he declareth from the beginning, how graciously he had dealt with them from the first in their Father Jacob. For his providence over him was even then wonderfull in that hee was by going into Syria preserved from the fury of Esau, and God shewed himselfe by dream unto him in Bethel to comfort and confirm him, and when Laban wronged him in matter of wages many times, he serving for his daughter, and keeping sheep.

And by a Prophet he brought Israel out of Egypt and by a Prophet was he preserved. * 1.338 Having spoken of Gods providence over Jacob in his person, now he pro∣ceedeth to that great mercy, which he shewed to his posterity in bringing them out of Egypt by Moses, who was the Prophet here spoken of, and by him preserving them, when for their sinne about the golden Calf he was * 1.339 ready to have destroyed them, but that Moses prayed for them, and so they were spared.

All this extraordinary mercy notwithstanding they exceeded in sinning, * 1.340 and threfore are threatned, that their bloud shall be left upon them, hereby

meaning that they should be guilty of their own destruction, as it is said E∣zek. 3. the sinner being warned and yet perishing by the enemy, his bloud shall be upon his own head.

CHAP. XIII.

WHen Ephraim spake, trembling, he enalted himselfe in Israel, but when he * 1.341 offended in Baal, he dyed: Ephraim speaking an horrour invaded Israel, hee sinned in Baal and dyed, so the Vulg. Latine, expounded by Lyra, when * 1.342 Jeroboam who was of Ephraim, spake about the worshipping of the golden Calves, which he had set up, Israel, that is, the Elders of Israel not daring to contest with him being King, had an horrour arising in their mindes. But afterward they feared not either for this great sinne or the greater of worshipping Baal, but fell to that also, and thus they dyed in * 1.343 respect of the life of grace, whereunto we may adde, that they were in Gods decree declared by his Prophets (which was called before an hewing and slay∣ing * 1.344 by the Prophets) no better then dead. But although the words may be strained to this reading, (for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth either trembling or horrour, and the next words that, or he was taken up in Israel, and so it may goe, horrour it tooke up the men in Israel) yet take the words as more properly they may be expounded, and they must goe thus, he was lifted up in Israel, and according to Calvin, the meaning is, when Ephraim spake, he was of such might, that * 1.345 his very speech caused terrour in the hearers, he was so high lifted up in Israel above other Tribes. For this was the blessing that Jacob blessed him with, when Joseph presented both his sons Manasseh and Ephraim to him, that hee should be most populous and so most potent, which came to passe accordingly, especially Jeroboam who was of Ephraim being made King, then he speaking, men trembled, the voice of a King in wrath being as the roaring of the lion. But Israel offending in Baal dyed, that is, falling to that foul idolatry of Zi∣don in Ahabs time, death insued in that Kingdome, for Ahab was slain by the Syrians at Ramoth-Gilead, and after that Syria prevailing, it grew a weak and contemptible Kingdome. Whereas it may be said, Israel sinned before this by the idolatry of the golden Calfe, and was weakened by intestine warres amongst themselves, one King being slain and by a faction another set up, and * 1.346 he being slain, another, he saith, that Baalism is mentioned and not the o∣ther, because a far greater sin, as whereby the gods of heathen Nations were worshipped. But this satisfieth not, seeing both Jeroboam and his house, and Baashah and his house were cut off for that first idolatry, as well as Ahab for the other. I conceive therefore, that it is best to render the whole thus, In the speaking of Jeroboam of Ephraim there was trembling, when he first pro∣voked them to that foul sin, but he lifted it up in Israel, he set up that abo∣minable idol notwithstanding, and in time Israel added thereunto without all fear another of Baal, but then was so attrite by forraign Nations, that thenceforth it became as a dead thing, and should by the Assyrians be as a stake quite slain.

And now they sin more and more, and have made them molten images. This is added * 1.347 to aggravate their sins, it being meant, that besides the golden Calves they set up more images as they devised, and not onely kissed the Calves, but sa∣crificed men to Molock, one stirring up another to the abominations, of which inhumane practice of sacrificing men, it is complained, Psal. 106. And to shew how grosse they were herein, he putteth together their sacrificing of a man, and kissing the Calf, as if a Calf were of so much more worth then a man, that whilest the one is adored, the other might be killed.

Therefore they shall be as the morning dew, that is soon past away, and not abide * 1.348 a Kingdome any longer; to set forth which further, two other similitudes are added, of a cloud and chaffe before the winde. Vers. 4. Yet I am the Lord thy

God, of which see before chapt. 12. 9. and it hath reference to vers. 1. 2.

According to their pasture so were they filled: In this and vers. 5. the Pro∣phet * 1.349 sheweth farther, how God had oblieged Israel to him besides his bringing them out of Egypt. He knew them in the dry and barren wilder∣nesse, * 1.350 and filled them there, as if they had been already in the most fruitfull Land of Canaan. Thus Lyra, but Gualter better, when they were in the Wil∣dernesse, * 1.351 I acknowledged them for my people in my providing so miraculously for them 40. yeares together, and when they were come into Canaan, they were filled as in a fruitfull pasture a Beast is fed and filled. But what fol∣lowed? they lifted up themselves in pride against me, and as forgetting all this turned to other Gods.

I will be as a Lion unto them, of which see before ch. 5. 14. only it is here * 1.352 further added, as a Leopard, and v. 8. as a Bear, shewing their divers wayes of destruction to come without any mercy with all cruelty by the As∣syrians.

O Israel, thou hast destroyed thy selfe, but in me is thy help. v. 10. I will be thy King, where is any other that may save thee? that is, thy own sins have brought this hor∣rible * 1.353 destruction upon thee. And as men are destroyed temporally, for their sins, so eternally, neither can the perishing of any be imputed to God as the cause thereof. Every man sinneth when he is drawn away by his own con∣cupiscence, and sin perfected, bringeth forth death. If we would hearken to God * 1.354 and cleave to him in faith and obedience, we should have help and be saved from misery here and hereafter.

Then having thus laid open the case of them that perish or that be saved, he reflecteth upon that which they had done of old, wherein lay the beginning of all their misery, viz. their importunate asking a King to be set over them, * 1.355 when as the Lord there said, he was their King, and by judges raised up from time to time saved them from their enemies. But they not being content with this, persisted in preferring their own desires of a King, that might fight forthem, as the Kings of other Nations, and save them. Therefore he bids them look about them and see if there were any in all their Cities that could save them, any Judge of their own desiring, which is meant in saying, and thy Judges of whom thou saidst, give me a King, for he that is King is Judge, all other Judges deriving their power from him, and acting it only under him, so that in asking a King, they are said to ask a King and Princes in the next words, who might be assistant to him in ruling the land and fighting against the enemy. Now saith he, in effect, ye have both him and them, see what they are able to doe for you when the Assyrians shall come, being brought by me, as Lions or Beares to tear you in pieces. Surely they shall be able to doe nothing, for although at their importunity I gave them a King, yet it was in wrath, and accordingly I will take him away, as followeth v. 11. where the preter tense I * 1.356 took him away, is put for the future, for as Saul their first King was given them in displeasure, so Hosea their last was taken away in wrath by the Assyrian King. And in speaking thus he intimateth that their Kings were so far from saving them, as that they were corrupted and consequently destroyed by them, first by civill wars made through an ambitious desire of reigning, and lastly by Hosea his perfidy towards the King of Assyria, which brought him against Israel, and so they utterly perish.

The iniquity of Ephraim is bound up, his sin is hid: In saying thus, he alludeth to the manner of men, who when they will revenge wrongs done unto them, * 1.357 for a time conceal them, but for a remembrance they write them down and put them in a book which they keep fast under lock and key; but when they see their time, they are revenged to the full. Or it may have reference to their justifying themselves, which was partly touched upon ch. 12. 8. so did they hide and bind up, as it were, the most abominable under a pretext of righte∣ous dealing towards men, and piety towards God.

For they should not lye long in the place of the breaking forth of children, Vulg. he shall * 1.358

not stand in the contrition of children, expounded by Lyra, when his children shall * 1.359 be dashed in pieces by the Assyrians, there will be no standing for him any longer, but his ruine shall then come, and for this maketh v. 16. their infants shall be dasht in pieces and they shall be slainby the sword, Hebr. because the time will not stand in the breaking forth of children, and the plain meaning seemeth to be, all the verse being taken together, sorrows shall come upon him as upon a woman in travell, he is a foolish son, and this argueth his folly, that he knoweth not that when children are come to the birth, the time of their breaking forth will not stay; so when the sorrows threatned come upon Ephraim, a farre divers issue shall break forth, neither can it be stayed any longer, and that will be the destruction both of men and children, as v. 16. and this he like a fool know∣eth not, neither will know by all the admonitions of the Prophets, to turn from his sins, that this may be prevented. Calvin rendring it, because he should * 1.360 not in the time stand in the breach of children, saith, that the meaning is, his folly appeareth hereby, that he doth like a woman in travell of child-birth, that standeth and holdeth in her breath, whereby the coming forth of the child is hindered, and so both she and her child are indangered to perish. For in like manner Ephraim foolishly held in his breath as it were, not seeking to God by repentance and prayer in due time, and so perished without re∣medy.

I will ransome them from the power of the grave, I will redeem them from death: Here * 1.361 saith Lyra, after threatning of judgments followeth a prophesie of comfort by Christ to all the faithfull both of the Israelites and the Gentiles: so that as in the former part of the chapter mercies past were recorded, so here mercies to come. I, that is, the Messiah, by laying down mine own life and suffering death will ransome thee from death: for thus it is applyed, 1 Cor. 15. 54. com∣fort is hid from mine eyes, this is spoken by the faithfull soul, because whilst we live in this world, no man knoweth whether he be beloved or hated. But * 1.362 it is at the pleasure of our Lord Jesus to give to every one his portion, as is said in the next words, he shall divide amongst brethren, he shall bring a burning wind ofeending from the desert, &c. that is, as he shall save some, so he shall burn others in hell fire for ever, at what time he shall burn the heavens, &c. that is, all world∣ly * 1.363 things, 2 Pet. 3. 10. thus Lyra: But others understand this, as spoken to shew what the Lord would have done for them, if their sins had not hindred it, reading the words, I would have ransomed them from the grave, &c. not deny∣ing yet, but that it is a ground of comfort against the terrours of death to the faithfull, in that they shall riseagain and live for ever, as it is applyed 1 Cor. 15. 54, 55. the proper meaning yet being, that as the power of God is able to do it, so he would have delivered them, although dead, as it were, and laid in the grave in mans account, neither would he ever have repented of thus extending his power to save them, if they had not so greatly provoked him, according to the next words added, repentance shall be hid from mine eyes.

And touching v. 15. though he be fruitfull amongst his brethren, an east wind shal * 1.364 come, &c. that is, but now Ephraim being so full of sin, his being so fruitfull of people (as the word Ephraim signifieth, for in saying thus he alludes to that name) shall not profit him, for the Assyrian, as an east wind, that smiteth and withereth the fruits of the earth, shall come and drye up his spring, and spoil the treasure of all pleasant vessels. And in conclusion, after setting this forth by alle∣gory, he breaks out and saith plainly, Samaria the chief City of the Kingdom of Israel being put for all the Kingdom, shall be destroyed, they shall be slain by the sword, and their children dashed in pieces, &c. thus Gualtèr, but Junius, if Israel would turn I will do thus, and he faith it is a most evident place for the * 1.365 resurrection to come.

And the next words he rendreth, Ephraim shall fructifie amongst his brethren, expounding these following of the East wind drying up their fountains, as spoken by way of concession, as if he had said, Be it so, that I deal thus by him, yet I can make him to reflourish again. Calvin differeth little from Gual∣ter, * 1.366

but that he will not have this taken as a ground of the resurrection of the dead to come, and he rendreth the next words indifferently, repentance, or consolation is hidden from mine eyes, for if it bee rendred consolation, saith he, it is all one, the meaning being, I cannot speake any comfort to Ephraim, although I would willingly doe it, or notwithstanding that which I have said, his sinnes are so great, that without repenting I will certainly bring upon him the judgement, and hee shall be fruitfull indeed, according to Jacobs propheticall Blessing, but all shall be destroyed againe as by a piercing strong East winde, and Samaria it selfe also in most cruell manner, no age or sexe being spared.

Of these Expositions I know not whether to preferre, but incline ra∣ther to that of Lyra, that this is a Prophesie of the benefit by our redemp∣tion through Christ, of rising againe to everlasting life. Onely where∣as he expoundeth, consolation is hidde from mine eyes, as the voice of the faithfull living yet in this world, and their being ignorant of their fu∣ture felicity, it cannot be so meant. For although by outward things a man cannot know whether he be beloved or hated, yet the faithfull know that they are the sonnes of God, and shall bee blessed with the beatificall vision of him, and knowledge is often put for saith. In saying then con∣solation * 1.367 is hidde, he meaneth by the dead's lying long in the grave it doth not appear, that the faithfull shall afterwards come to this happinesse, we see nothing with our eyes, whereby to know it, or referre it to Christ, and the sense is, in my dying to redeeme from death all comfort was hid from mee.

For the next words, He shall divide, by ours rendred, he shall fructifie amongst his brethren: the Vulg. is best, for although 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth to fructifie, yet 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the word here used doth not, but a wild Asse, which divideth it self from other Beasts, from whence a Verb coming may well signifie to divide, and it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 not amongst, but between brethren, at large, and not his brethren; there∣fore it may well be applyed to Christ set forth by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he, not Ephraim, Christ shall at the Resurrection divide betwixt brethren, some, that is, such as have done good, being received to life; others, that have done evill, adjudged to death: or because brethren commonly sets forth the faith∣full, the sense may be, hee shall distribute the benefits of Redemption amongst them, that which followeth of the east wind being a returning again to his former theam of threatning Israel.

For the 16. verse which may not seem to agree with this Exposition, Hebr. it belongeth not to this, but to the beginning of the next Chap∣ter, so likewise in Vulg. Lat. and therefore cohereth not with this, but the Prophet having done with his Prophesie of comfort by Christ to the faithfull, yet not being silent touching the wicked even at the end of the world, and their perishing by fire now chap. 14. 1. made by ours v. 16. returneth to threatning, against the kingdom of Israel again for their wickednesse.

CHAP. XIV.

O Israel return to the Lord, for thou hast falne by thine iniquity: Having in the last verse chap. 13. which indeed is the first of this, threatned * 1.368 Israel to the uttermost, now to shew what is the end of all Gods threat∣nings, he exhorteth to repentance, as whereby alone, such terrible judg∣ment might be turned away, or being suffered, improved to the good of the soul.

Take words unto you, and say, Take away all iniquity: Here is a plaine * 1.369

place for a Set Forme of Prayer to be used in publicke, as also Joel 2. Numbers 6. Wherefore they that stand for conceived Prayer onely, are [Note.] opposite to the Prophet, who biddeth Take words with you; Yea, to God, and to Christ himselfe, Matthew 6. Luke 11. which wise men seeing into, and for good reason rendred by Calvin and others, have in all times and ages framed and used Liturgies from the beginning of the Gospell. For the words which the Prophet bids them take, are not left to their owne discretion, but set downe by him; neither doth he in thus saying stirre them up to use words onely, that is, words uttered with the mouth, and not with the heart, for this is condemned Esa. 29. 13. but words comming from an heart broaken for sinne: so will wee render the calves of our lippes, that is, give thee praise, which is all that wee are able to doe; it is a Metaphor taken from Sacrificing Bullocks and Calves, intimating that praising God from the heart for his benefits is the best kinde of Sacrifice, as is also shewed Psalm 50.

Ashur shall not save us, wee will not ride upon Horses, &c. Here * 1.370 implicitly they are taught to make confession of their sinnes, and a profession not to live in them any more: for wherein lay their greatest sinnes, but in seeking to the Assyrians, and not trusting in God and worshiping Images, the worke of their owne hands, and who so would obtain pardon for his sinnes must confesse and forsake them, Proverbs 28. 12.

I will heale their back-slidings, I will love them freely: No sooner can the faithfull pray to have their sinnes forgiven them, but God is in * 1.371 Christ reconciled unto them, not for any thing in them, but freely out of his mercy in Christ, provided that they doe not onely pray, but also leave their sinnes, as they are here taught to do.

For that this free love is in Christ the next words doe shew, I will be as the dew to Israel, he shall grow as the Lilly, and cast forth his roots as * 1.372 Lebanus: For to the dew is Christ also compared, Psalme 110. 3. because as no man seeth the falling of the dew in the night, so the Sonne of God came insensibly into the wombe of the virgin Mary, so Lyra, whereunto wee may adde, that as the dew falling makes the grasse to * 1.373 grow, so Christ coming into the heart by faith makes grace to grow in us, something like to this, see Esay 45. 8. And for this of making us grow he is specially compared to the dew, and sometime to raine coming down upon the mown grasse.

And it is to be noted, that he saith, Israel shall grow as the Lilly, which is most white and faire, and therefore the beauty of a Lilly is by Christ preferred before the glory of Solomon, to shew that the faithfull are not blacke or foule by filthy sinne, but faire and white by holinesse, as is * 1.374 also said Psalme 110. 31. and therefore the Church is set forth by a Lilly or by him that is compared to a Lilly. Here Christ may bee understood for his spotlesse purity. And hee spreads his rootes as Lebanus, that huge and strong Mountaine, that cannot bee moved, when hee makes his faith to take such rooting in the world farre and wide, that it cannot be rooted up againe, as he promiseth Matthew 16. 16. Gualter saith, that some expound it of Israel returning out of the * 1.375 Babylonish captivity, but he extendeth it to the time of Christ.

Here the increase and excellency of Christ in his faithfull people * 1.376 increasing and giving an odoriferous smell by the graces of his Spirit is further amplified by branches spreading, and the olive trees beauty and the sinell of Lebanon, according to which it is said, 2 Corinth. 2. 14. Wee are a sweet smelling savour, &c.

They shall dwell under his shadow that returne: this further confirmeth * 1.377 it to bee spoken of Christ, hee shall grow as a Lilly and spread his bran∣ches: forsomuch as they that turne from Idols to him shall bee under

his protection, and revive as the corne and vine, at the falling of this blessed dew: for to corne sowne are the hearers of the Word com∣pared, Mat. 13. and to a Vines branches, Joh. 15. 1.

I have heard and observed him, I am like a greene Firre tree, from mee is * 1.378 thy fruit found; that is, him that turneth God will make like a greene tree never withering, or will be such in him, for it is through God that wee are greene in grace and beare fruit. Neither are wee able to do it of our selves, as is also taught, Joh. 15.

Here hee concludeth with stirring up to the understanding and be∣leeving * 1.379 of the mysteries of the Gospell, as foreseeing by the Spirit, that few would, but the wicked that would not should fall even hereby into everlasting condemnation according to that, hee which be∣leeveth not is damned, yea, although they beleeve, but yet walke in the * 1.380 darknesse of sinne, according to that, This is the condemnation of the world, that light is came, &c.

Notes

• * 1.1

  V. 1.
• * 1.2

  2 King. 15.
• * 1.3

  Hieron.
• * 1.4

  Calvin.
• * 1.5

  2 King. 17.
• * 1.6

  2 King. 19. 8.
• * 1.7

  V. 2.
• * 1.8

  Lyra.
• * 1.9

  Calvin. Lyra.
• * 1.10

  Hieron.
• * 1.11

  V. 4. Gloss. Ordin.
• * 1.12

  Lyra.
• * 1.13

  Calvin.
• * 1.14

  2 King. 15.
• * 1.15

  Cald.
• * 1.16

  Ruffinus.
• * 1.17

  V. 5.
• * 1.18

  Hieron.
• * 1.19

  Theodoret.
• * 1.20

  Gualter.
• * 1.21

  V. 6.
• * 1.22

  Calvin.
• * 1.23

  V. 7. 2 Chron. 25.
• * 1.24

  Hieron. Hilar. Lyra.
• * 1.25

  Calvin.
• * 1.26

  V. 8.
• * 1.27

  Lyra.
• * 1.28

  V. 10.
• * 1.29

  Calvin.
• * 1.30

  Gen. 13.
• * 1.31

  V. 11.
• * 1.32

  August. Hieron. Lyra. Calvin.
• * 1.33

  Hieron. Lyra. Calvin.
• * 1.34

  Gualter.
• * 1.35

  Rom. 11.
• * 1.36

  Joh. 4. 20.
• * 1.37

  V. 1. Lyra.
• * 1.38

  Calvin.
• * 1.39

  V. 2.
• * 1.40

  Calvin.
• * 1.41

  Lyra.
• * 1.42

  V. 3, 4.
• * 1.43

  Lyra.
• * 1.44

  Hieron.
• * 1.45

  Calvin.
• * 1.46

  V. 5.
• * 1.47

  Cald. Hieron. Calvin.
• * 1.48

  Psal. 104. Matth. 6.
• * 1.49

  V. 6. Lyra.
• * 1.50

  V. 7.
• * 1.51

  Joseph. Antiq. 10. c. 10.
• * 1.52

  V. 8.
• * 1.53

  Gualter.
• * 1.54

  V. 9.
• * 1.55

  V. 11.
• * 1.56

  V. 14. R. Solomon. Lyra.
• * 1.57

  V. 15.
• * 1.58

  V. 17.
• * 1.59

  V. 18.
• * 1.60

  V. 19.
• * 1.61

  V. 21.
• * 1.62

  Hieron. Cyril.
• * 1.63

  Calvin.
• * 1.64

  V. 15.
• * 1.65

  Josh. 7.
• * 1.66

  Calvin.
• * 1.67

  Eph. 5. 19.
• * 1.68

  2 King. 17.
• * 1.69

  V. 19.
• * 1.70

  V. 21.
• * 1.71

  Euripides.
• * 1.72

  V. 22.
• * 1.73

  V. 1.
• * 1.74

  Theoph. Theodoret. R. Solon. Calvin.
• * 1.75

  2 Cor. 5. 17.
• * 1.76

  Tessarius.
• * 1.77

  Rom. 11. 28.
• * 1.78

  Dan. 5.
• * 1.79

  V. 2.
• * 1.80

  Exod. 21. 32.
• * 1.81

  Junlus.
• * 1.82

  Ribera. Calvin.
• * 1.83

  Gualter.
• * 1.84

  V. 3.
• * 1.85

  Act. 28. 28.
• * 1.86

  V. 4.
• * 1.87

  Exod. 28. 6.
• * 1.88

  1 Sam. 19. 13.
• * 1.89

  R. DavidKimhi.
• * 1.90

  V. 5.
• * 1.91

  V. 1. Lyra.
• * 1.92

  V. 2.
• * 1.93

  V. 3.
• * 1.94

  Gen. 2. Gen. 9.
• * 1.95

  V. 4.
• * 1.96

  V. 5.
• * 1.97

  Calvin.
• * 1.98

  Hieron.
• * 1.99

  Lyra.
• * 1.100

  V. 6.
• * 1.101

  V. 8.
• * 1.102

  Calvin.
• * 1.103

  V. 10.
• * 1.104

  V. 11.
• * 1.105

  V. 12.
• * 1.106

  Calvin.
• * 1.107

  Fossar. Paraph.
• * 1.108

  Rhodiginus. Gualter.
• * 1.109

  V. 13.
• * 1.110

  Rom. 1. 19, 20. &c.
• * 1.111

  Virg. Eclog. 7.
• * 1.112

  V. 14.
• * 1.113

  Hieron. Qni amatur corripitur, qui negligitur di∣mittitur. V. 15.
• * 1.114

  Josh. 5.
• * 1.115

  Junius.
• * 1.116

  Lyra. Gen. 28.
• * 1.117

  Col. 3. 5. Phil. 3. 21.
• * 1.118

  V. 16.
• * 1.119

  Lyra.
• * 1.120

  Calvin.
• * 1.121

  V. 17.
• * 1.122

  V. 18.
• * 1.123

  Calvin.
• * 1.124

  V. 19.
• * 1.125

  V. 1.
• * 1.126

  Lyra.
• * 1.127

  Calvin.
• * 1.128

  Iunius.
• * 1.129

  V. 2.
• * 1.130

  Calvin.
• * 1.131

  V. 3. 4.
• * 1.132

  V. 5.
• * 1.133

  Calvin.
• * 1.134

  V. 6.
• * 1.135

  V. 7.
• * 1.136

  2 King. 15. 13.
• * 1.137

  Hieron. Gualter.
• * 1.138

  V. 8.
• * 1.139

  Lyra.
• * 1.140

  Calvin.
• * 1.141

  V. 10. Lyra.
• * 1.142

  Calvin.
• * 1.143

  V. 11.
• * 1.144

  Ribera.
• * 1.145

  V. 12. Lyra.
• * 1.146

  Calvin.
• * 1.147

  V. 13. 2 King. 16.
• * 1.148

  2 King. 17.
• * 1.149

  Calvin.
• * 1.150

  V. 14.
• * 1.151

  V. 15.
• * 1.152

  V. 1.
• * 1.153

  1 Tim. 3. 1.
• * 1.154

  V. 2.
• * 1.155

  Col. 2. 15.
• * 1.156

  Calvin.
• * 1.157

  Gualter.
• * 1.158

  Gloss. Ord.
• * 1.159

  R. Solomon.
• * 1.160

  V. 3. Lyra.
• * 1.161

  Calvin.
• * 1.162

  Joh. 17. 3. Psal. 110. 3.
• * 1.163

  V. 5.
• * 1.164

  V. 4.
• * 1.165

  Lyra.
• * 1.166

  Calvin.
• * 1.167

  V. 6.
• * 1.168

  Calvin.
• * 1.169

  1 Joh. 3.
• * 1.170

  Joh. 17. 3. Heb. 11.
• * 1.171

  V. 7. Lyra.
• * 1.172

  Calvin.
• * 1.173

  V. 8.
• * 1.174

  Hieron.
• * 1.175

  Judg. 8. 17.
• * 1.176

  V. 10.
• * 1.177

  V. 11.
• * 1.178

  Calvin. Gualter.
• * 1.179

  V. 1.
• * 1.180

  V. 2.
• * 1.181

  V. 3.
• * 1.182

  Lyra.
• * 1.183

  1 King. 13.
• * 1.184

  V. 4.
• * 1.185

  Matth. 13.
• * 1.186

  V. 5.
• * 1.187

  Lyra.
• * 1.188

  V. 7.
• * 1.189

  Lyra.
• * 1.190

  V. 8.
• * 1.191

  Lyra. Gualter.
• * 1.192

  V. 9.
• * 1.193

  V. 10. Lyra.
• * 1.194

  V. 11.
• * 1.195

  Lyra.
• * 1.196

  V. 12. Hieron.
• * 1.197

  Calvin.
• * 1.198

  V. 13.
• * 1.199

  Lyra.
• * 1.200

  V. 14. Calvin.
• * 1.201

  Joh. 4. Esa. 29. 13.
• * 1.202

  Tossarius.
• * 1.203

  Calvin.
• * 1.204

  Hieron.
• * 1.205

  V. 15. Cyril.
• * 1.206

  Calvin.
• * 1.207

  V. 16.
• * 1.208

  V. 1.
• * 1.209

  Hieron.
• * 1.210

  Calvin.
• * 1.211

  V. 4.
• * 1.212

  1 King. 12.
• * 1.213

  Calvin.
• * 1.214

  V. 7.
• * 1.215

  V. 8.
• * 1.216

  V. 9.
• * 1.217

  Lyra.
• * 1.218

  Gualter.
• * 1.219

  V. 10.
• * 1.220

  Esay 10. 8.
• * 1.221

  2 King. 17.
• * 1.222

  Gualter.
• * 1.223

  V. 11.
• * 1.224

  V. 12.
• * 1.225

  Esay 8. 20.
• * 1.226

  V. 13.
• * 1.227

  Gualter. Calvin.
• * 1.228

  Hieron. Lyra.
• * 1.229

  Hieron.
• * 1.230

  V. 14.
• * 1.231

  V. 1.
• * 1.232

  Jer. 44.
• * 1.233

  Hieron.
• * 1.234

  V. 2.
• * 1.235

  V. 3. Calvin.
• * 1.236

  V. 4.
• * 1.237

  Lyra.
• * 1.238

  Calvin.
• * 1.239

  V. 5. R. Solomon. Gualter fol∣loweth R. Solo∣mon.
• * 1.240

  V. 6.
• * 1.241

  Lyra.
• * 1.242

  Gualter.
• * 1.243

  V. 7.
• * 1.244

  V. 8. Calvin.
• * 1.245

  V. 9.
• * 1.246

  V. 10.
• * 1.247

  V. 11.
• * 1.248

  Vatablus.
• * 1.249

  Hieron. Calvin.
• * 1.250

  V. 13.
• * 1.251

  V. 14.
• * 1.252

  Hieron. Calvin.
• * 1.253

  V. 15.
• * 1.254

  V. 16.
• * 1.255

  V. 17.
• * 1.256

  V. 1.
• * 1.257

  Calvin.
• * 1.258

  Lyra.
• * 1.259

  V. 2.
• * 1.260

  Calvin.
• * 1.261

  V. 3.
• * 1.262

  Lyra.
• * 1.263

  1 Sam. 9.
• * 1.264

  Calvin.
• * 1.265

  V. 4.
• * 1.266

  Lyra. Calvin.
• * 1.267

  V. 5.
• * 1.268

  V. 6.
• * 1.269

  V. 7.
• * 1.270

  Calvin.
• * 1.271

  V. 9.
• * 1.272

  Lyra.
• * 1.273

  Calvin.
• * 1.274

  V. 10.
• * 1.275

  Lyra. Gualter. Calvin.
• * 1.276

  V. 11.
• * 1.277

  Lyra.
• * 1.278

  Calvin.
• * 1.279

  V. 12.
• * 1.280

  V. 13.
• * 1.281

  V. 14.
• * 1.282

  Hieron.
• * 1.283

  Judg. 6. Judg. 8.
• * 1.284

  Iunius.
• * 1.285

  Calvin. Gualter.
• * 1.286

  Ribera.
• * 1.287

  V. 15.
• * 1.288

  2 King. 15.
• * 1.289

  V. 1.
• * 1.290

  V. 2.
• * 1.291

  V. 3.
• * 1.292

  Exod. 17.
• * 1.293

  Deut. 32.
• * 1.294

  V. 4.
• * 1.295

  V. 5.
• * 1.296

  Gualter.
• * 1.297

  V. 7.
• * 1.298

  Hieron.
• * 1.299

  V. 8.
• * 1.300

  Chap. 13. 9. Jam. 1. 14.
• * 1.301

  Jam. 1. 17.
• * 1.302

  V. 9.
• * 1.303

  Calvin.
• * 1.304

  V. 10.
• * 1.305

  Gen 49.
• * 1.306

  Lyra.
• * 1.307

  Hieron.
• * 1.308

  V. 11.
• * 1.309

  Mat. 13.
• * 1.310

  Josh. 9. 3. Calvin.
• * 1.311

  V. 12.
• * 1.312

  Lyra. Junius.
• * 1.313

  V. 1. 2 King. 17.
• * 1.314

  Lyra.
• * 1.315

  Calvin.
• * 1.316

  V. 2.
• * 1.317

  Gualter.
• * 1.318

  V. 3. Gualter.
• * 1.319

  V. 4.
• * 1.320

  Gen. 28.
• * 1.321

  V. 6. V. 7.
• * 1.322

  Joh. 8.
• * 1.323

  Calvin.
• * 1.324

  Heb. 7.
• * 1.325

  R. Solomon.
• * 1.326

  V. 7. Gualter.
• * 1.327

  Calvin.
• * 1.328

  V. 8.
• * 1.329

  V. 9.
• * 1.330

  Calvin. Gualter.
• * 1.331

  Lyra.
• * 1.332

  Iunius.
• * 1.333

  V. 10.
• * 1.334

  V. 11.
• * 1.335

  2 King. 15.
• * 1.336

  Gualter.
• * 1.337

  V. 12.
• * 1.338

  V. 13.
• * 1.339

  Exod. 3.
• * 1.340

  V. 14.
• * 1.341

  V. 1.
• * 1.342

  Lyra.
• * 1.343

  1 King. 16. 31.
• * 1.344

  Hos. 6. 5.
• * 1.345

  Calvin.
• * 1.346

  2 King. 16.
• * 1.347

  V. 2.
• * 1.348

  V. 3.
• * 1.349

  V. 6.
• * 1.350

  Lyra.
• * 1.351

  Gualter.
• * 1.352

  V. 7.
• * 1.353

  V. 9.
• * 1.354

  Jam. 1. 14.
• * 1.355

  1 Sam. 8.
• * 1.356

  V. 11. Lyra. 2 King. 17. Gualter.
• * 1.357

  V. 12.
• * 1.358

  V. 13.
• * 1.359

  Lyra.
• * 1.360

  Calvin.
• * 1.361

  V. 14. Lyra.
• * 1.362

  Eccl. 9.
• * 1.363

  Matth. 25.
• * 1.364

  V. 15.
• * 1.365

  Junius.
• * 1.366

  Calvin.
• * 1.367

  1 Joh. 3. 3.
• * 1.368

  V. 1.
• * 1.369

  V. 2.
• * 1.370

  V. 3.
• * 1.371

  V. 4.
• * 1.372

  V. 5.
• * 1.373

  Lyra.
• * 1.374

  Cant. 2.
• * 1.375

  Gualter.
• * 1.376

  V. 6.
• * 1.377

  V. 7.
• * 1.378

  V. 8.
• * 1.379

  V. 9.
• * 1.380

  Marc. 16. 16. Joh. 3. 19.